LIBRARY OF CONGRESS, 

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UNITED STATES OF AMERICA. 



THE ORIGIN, THE NATURE, THE KINGDOM, 
THE WORKS, and THE DESTINY 



OF 



THE DEVIL, 



TOGETHER WITH 



THE DEVIL MADE GOD'S AGENT. 



■ 



Evangelist \V. A. JARREL, D.D., 
n 

Author of 

Election," " Feet Washing," " Union Meetings," "Liberty of 

Conscience and the Baptists," "Old Testament 

Ethics Vindicated," "The Gospel in 

Water, or Campbellism." 



1892. 
Published by the AuthoJ., 
• dallas, texas. 



% 



»% 




Entered according to Act of Congress in the office of the 

Librarian of Congress, at Washington, 

By W. A. JARREL, 

1892. 

. . . ALL RIGHTS RESERVED . . . 



INTRODUCTION. 



Especially for only English scholars, and 
more especially for the people generally, filling 
a place which no other book fills, this little 
book is published. 

The importance of the subject of this book 
to every man and woman, the general ignorance 
— saying nothing of its being made a mere 
jest— and skepticism, in regard to it, are the 
reasons for its appearance. 

The wide and generous reception which 
scholars, of Europe and America, as well as 
the common people, have given the author's 
other books, have encouraged him to write and 
publish this book. 

The quotations, from the English Script- 
ures, have been made from the Revised Version, 
which was made by a large number of European 
and American scholars, and from the Common 
Version. Taken as a whole, in faithfulness to 
the originals, the Revised greatly excels the 
Common Version. 

Fraying that this humble contribution, by 
impressing its thousands of readers with their 
danger and the need of Christ to save them, 
may not be without a blessing to them, 

Yours, in hope of a sinless life and world, 

W. A. JARREL. 

Dallas, Texas, April, 1892. 



DEDICATION TO HIS SATANIC MAJESTY. 



TO HIS SATANIC MAJESTY I ACKNOWLEDGE 
MY OBLIGATIONS FOR MOST OF MY EARLIEST, 
AND, I FEAR, SOME OF MY LATEST MORAL AND 
SPIRITUAL EDUCATION; TO WHOM I AM INDEBTED 
FOR EVERY UNLOVELY AND WICKED THING IN 
MY NATURE AND LIFE; FOR ALL THE PAIN, THE 
SORROW AND THE TROUBLE I HAVE EVER EX- 
PERIENCED OR EVER SHALL EXPERIENCE; FROM 
WHOM I NEVER HAVE AND NEVER CAN RE- 
CEIVE ANY GOOD, AS HE IS HIMSELF EVIL, AND 
ONLY EVIL; TO WHOM I WAS ONCE ONE OF THE 
MOST FAITHFUL SERVANTS, BUT, WHOM, HAVING 
FOUND THE GOOD MASTER, WITH WHOM AND 
WHOSE SERVICE I AM MORE THAN DELIGHTED, I 
HAVE LEFT FOREVER ; WHO, YET, HAS LOST NO 
INTEREST IN ME, AND WHOSE INTEREST IN ME 
LEADS HIM TO WATCH MY EVERY STEP, EVERY 
HOUR AND EVERY MINUTE ; WHOM, CONSE- 
QUENTLY, I HAVE TO WATCH AS I WATCH NO 
ONE ELSE ; AND WHOM, BY THE GRACE OF 
JESUS CHRIST, I AM DECIDED AND DETERMINED 
TO CONQUER, THIS LITTLE VOLUME IS, WITH^ 
OUT ANY RESPECT OR APOLOGY, DEDICATED 

BY ITS AUTHOR. 



INDEX. 



CHAPTER I. 

The Devil and Demons Personal. 



PAGE. 



The Bible in plain words teaches that the devil 
and demons are personal ; also, in that they have 
minds ; moral character ; moral responsibility; in that 
they are punished ; and the attempt ■ to disprove their 
personality implies they are personal 1-17 

CHAPTER II. 
Origin of the Devil and Demons. 

God did not make them ; they had a beginning ; 
they made themselves ; they were once angels of 
heaven, and were cast into this earth for their diso- 
bedience 18-34 

CHAPTER III. 
The Mystery of Evil and of Satan. 

The natural and the spiritual world full of myster- 
ies. The attempt of infidelity to explain evil involves 
the denial and the subversion of all morality, 35-42. 
Science and religion essentially based on faith 43-46 



vl Index. 

CHAPTER IV. 

The Nature and the Number of the Devil and Demons. 

Meaning of the words for devil and demons in the 
originals, 47-51. Satan once the archangel of heaven, 
53. The power and the knowledge of Satan and 
demons, 52-56. Their moral depravity, 56-57. Their 
number 57-59 

CHAPTER V. 

Satan's Kingdom. 

Originated in pride ; this world his kingdom ; how 
he rules ; the organization of his kingdom 61-70 

CHAPTER VI. 

The Works of Satan. 

The originator of sin ; puts sin into people's hearts ; 
works miracles— the explanation of spiritism ; origi- 
nates fal-e doctrines and heresies ; would cause Chris- 
tians to tl fall from grace " if Christ did not keep 
them ; Satan's work on bodies and minds of men pro- 
ducing disease, insanity and death ; his reign in phy- 
sical nature, affecting universal nature, producing 
cyclones and insect pests ; treatment of disease by 
faith and by medicine 7 1 "9^ 

CHAPTER VII. 

God Overruling Satan and Making Him His Agent 

for the Greatest Good and for His Glory. 

The Satan of the Bible independent of Persian 
mythology. God rules all things; Peter's fall over- 



Index. vii 

ruled for good — not a lt falling from grace "; Satan's 
trial of Job overruled for good ; hardening Pharoah's 
heart — what is the meaning of that difficult Scripture 
— by Satan's agency and for God's glory ; Satan uses the 
Bible as God's agent in punishing non-Bible-lovers ; 
in producing the crucifixion Satan overruled for good ; 
eternity will reveal God's loving and judicial designs 
accomplished in all Satan's works 97- 1 13 

CHAPTER VIII. 

The Final Triumph of Christ and the End of Satan 

and His Kingdom. 

The voice of prophecy ; the new earth, wherein 
dwelleth righteousness ; the 365,000 years of the rule 
of Christ and His people on the earth ; the Christian 
warfare ; all evil bringing believers nearer to God ; 
the final doom of Satan and his angels and all who do 
not accept Christ ; eternal punishment made necessary 
by love, justice and righteousness ; Christ the only 
HOPE , . I I4-I36 



CHAPTER I. 

THE DEVIL AND DEMONS PERSONAL. 

Webster defines personal : " A living soul ; a 
self-conscious being; a moral agent. " 

For the difference between the devil and de- 
mons, I refer the reader to Chapter IV. of this 
book. 

1. The Bible teaches that, devil and demons are 
personal beings. They are thus spoken of: 4< The 
god of this world," 2 Cor. 4:4; " Beelzebub, 
the chief of the devils, " Luke 11:15; "the 
devil and his angels," Matt. 25:41 ; "the angel 
of the bottomless pit," Rev. 9: 11 ; "the devil, 
and Satan the deceiver," Rev. 12:9; "the 
wicked one," 1 John 5:18; "a liar," John 8: 
44; "a murderer," John 8:44. 

2. The devil and demons having minds inevi- 
tably implies that they are personal Every Scrip 
ture, just quoted, to prove the devil and demons 
personal, clearly implies they are thinking be- 
ings ; for to deceive, to lie, to murder and to 
all kinds of wickedness thought is necessary. 
Beside these statements the devil is said to have 



2 The Devil and Demons Personal. 

moved David to " number" the people, 2 
Chron. 21: I j to have put it into the hearts of 
Ananias and Sapphira "to lie to the Holy 
Spirit," Acts 5:3; to have desired to "sift" 
Peter, Luke 22: 31 ; to have "tempted" Christ, 
Mark 1: 13; and to deceive " the whole world, " 
Rev. 12:9. Satan's temptations are spoken of 
as "the wiles of the devil," Eph. 6: 1; his 
deeply laid schemes as "the depths of Satan," 
Rev. 2: 24. That all these expressions imply 
design, and that design is the act of only mind, 
is unquestionable. Mind means thought, moral 
affections and will. We, therefore, read, "that 
they may recover out of the snare of the devil, 
who are taken captive by him at his will." — 
2 Tim. 2: 26. Also, that demons were among 
the first to recognize Christ: — "And, behold, 
they cried out, What have we to do with thee, 
thou Son of God? Art thou come to torment 
us before the time?" — Matt. 8: 29. 

3. The devil and demons having moral cJiarac- 
ter inevitably implies they ai'e personal. Webster 
defines moral, " Relating to duty or obligation ; 
pertaining to those intentions and actions of 
which right and wrong, virtue and vice, are pred- 
icated." The Scripture mentions of devil and 
demons, in the preceding two arguments, in- 



Tlie Devil and Demons Personal. 3 

evitably imply moral character. To illustrate 
that those mentions inevitably imply moral 
character, it is only necessary to ask the reader 
to turn and again read them, noticing the terms 
"deceiver," "liar," "murderer," "tempter," 
etc. All the Greek lexicons agree that the 
word {dtdftokoz — diabolos) throughout the Greek 
Testament rendered devil, means, "a traducer, 
accuser, slanderer." See Cremer's, Grimm's, 
Robinson's, et om. lexicons. 

4. The moral responsibility and the punishment 
of the devil and demons inevitably imply they are 
personal. Besides the three preceding argu- 
ments inevitably implying the devil and demons 
are personal is the judgment of God on them. 
Of them God says, "And delivered them into 
chains of darkness, to be reserved unto judg- 
ment," 2 Pet. 2:4; "he hath reserved in ever- 
lasting chains under darkness unto the judgment 
of the great day," Jude6; "everlasting fire, 
prepared for the devil and his angels," Matt. 
25:41. So the demons said, "Art thou come 
to torment us before the time?" — Matt. 8:29. 

5. The objections to the personality cf the devil 
and demons, and their refutation, prove Satan and 
his demons are personal. In the realm of morals, 
from the clearest moral precept and principle 



4 The Devil and Demons Personal. 

to the existence of God, there is no ground 
which, in the interest of some error, is not bit- 
terly and with strong intellect and great learn- 
ing contested. To find the personality or the 
existence of Satan and his demons not con- 
tested, would, therefore, be a great surprise. 
From the apostolic age to, and including the 
sixteenth century reformers, the personality of 
the devil and demons remained as the unques 
tionable teaching of the Bible. See Schafif- 
Herzog Encyc, vol. I, p. 632. Hobbs, one of 
the most corrupt of the seventeenth century in- 
fidels, was the first one to push before the world 
the denial of the personality of the devil and 
demons. Followed by Lardner and Farmer, of 
England, and Semler, of Germany, in the eigh- 
teenth century this infidel denial was made prom- 
inent. 

In the assault on the personality of Satan and 
his demons it is asserted, First, that the Scrip- 
tures mean only an evil principle in nature. To 
this assertion the reply is: (1) As principles 
and properties of nature are synonymous ex 
pressions, the assertion that the devil and de- 
mons are but properties of nature is anti-scien- 
tific. Of evil as a principle or property of 
nature, natural philosophy knows nothing. (2) 




He who saves the children from Satan.— Matt. 19: 13-15 



(5) 



6 The Devil and Demons Pe? sonal. 

The position, that moral evil is a property of 
nature, is absurd to natural philosophy. Think 
of moral evil in stone, in metal, in a gaseous 
substance, in a block of wood — in any matter ! ! 
Moreover, principles or properties exert them- 
selves blindly ; but, as we have seen, the 
Scriptures speak of Satan and his demons 
acting thoughtfully and designedly. (3) The 
position, that moral evil is a property or 
principle of matter, is materialism — is in- 
fidelity. If Satan and his angels are not per- 
sonal, they are not spirits. If not personal, they 
are properties of matter. As they think and 
are but properties or principles of matter, prop- 
erties of matter think. That matter thinks 
has ever and must ever continue an essential 
and fundamental postulate, and one of the ab- 
surdities of the baldest infidelity. That the as- 
sumption of devil and demons being only a 
principle or property of matter is atheistic is 
clear to any right-thinking mind. For, if 
thought and design are principles or proper- 
ties of matter, then, since God designs, God is 
but a principle or property of matter ! Conse- 
sequently, the ''orthodox" world, being the 
furthest extreme froni infidelity, unwaveringly 
maintains that the devil and his demons are 



The Devil and Demons Personal. 7 

personal. (4) The position that moral evil "is a 
principle or property of nature logically saps the 
foundation of all morality, and therefore is, in 
effect, the denial of the existence of sin. 

If moral evil is a property of nature, since 
there is no moral freedom in nature, and moral 
freedom is necessary to moral disobedience and 
moral responsibility, that sin, the creature of 
moral evil, is the natural and necessary conse- 
quence of nature, and not of Satanic or human 
volition, is the inevitable conclusion. In other 
words, when its covering is thrown off, the posi- 
tion that moral evil is one of the properties of 
nature is but fatalism — a doctrine underlying 
the multifarious notions and systems noted in 
ethical history for their light moral tinge. 

Furthermore, if moral evil is a property of 
nature, the converse, that moral right is a prop- 
erty of nature, is necessarily true. When di- 
vested of its covering, as nature has no volition 
and as volition is necessary to moral right, the 
position that moral right is a property of nature 
is fatalism, equivalent to the non-existence of 
moral right. 

Making moral evil and moral right properties 
of nature, thus obliterating all volition, there is 
no possible resistance to evil or assistance to 



8 The Devil and Demons Personal. 

good. Hence, as the log carried by the rising 
current, we are to be passive to all our moral 
environment. As the Schaff-Herzog Encyclo- 
pedia remarks: "The denial of the personality 
of Satan is the first step in the denial of the sin- 
fulness of sin. In the New Testament it is the 
struggle between the kingdom of Christ and the 
kingdom of Satan which causes apostles to glow 
in the description, and draws forth the vivid ex- 
hortations to fight manfully and with the armor 
of God, and to resist by prayer and vigilance. 
We may say with Dorner that the conviction of 
a great struggle going on between the two king- 
doms of darkness and light, in which we all may 
take part, is adapted to produce an earnest con- 
ception of evil and develop watchfulness and ten- 
sion of the moral energies." — Vol. I, p. 632. 

Second. While hesitating to accept the athe- 
istic position, that moral evil and moral good 
are but two principles of nature, it is asserted 
that "Satan" and "demons" are, in the Bible, 
only figurative terms, indicating the evil and the 
good in humanity: the good as we were created ; 
the evil as we are fallen. To this I reply: (1) 
Since "God hath made man upright (*\&* here 
rendered "upright," Gesenius' Lexicon defines 
"upright," righteous,' just; and in Deut. 32: 



The Devil and Demo7is Personal. 9 

4; Psa. 25: 8; 92: 15, and other Scriptures, it 
is applied to God), Eccl. 7 : 29 ; Gen. 1: 31, 
the temptation of our first parents could not 
have been from within themselves. As there 
was then no evil in nature, the inevitable conclu- 
sion is that Satan, throughout the Scriptures 
said to be their tempter, is not our evil nature, 
but the personal devil. 

(2) As there was no evil within our blessed 
Savior (" for the prince of this world cometh, 
and hath nothing in me, " — John 14: 30; Matt. 
3: 17; Heb. 4: 15), the Satan who tempted 
Him could have been only the external and 
personal Satan.* To the position that evil is a 
property of matter this argument is equally ap- 
plicable. 

* Matt. 19 : 17 — " Why callest thou me good ? there is none 
good but one, that is God" — is often quoted as Christ's dis- 
claiming immaculate character. But Adam Clarke, Geo. \V. 
Clarke, Barnes, Matthew Henry, Stein, Roos, Nitzsch, Stier 
— the consensus of sound expositors is that this is not a dis- 
avowal of His holiness, but a rebuke for calling Him ■' good " 
while not accepting Him to be God, a rebuke modern infidels 
well deserve. For if Jesus is not what He claimed to be, He 
is not even " good." The new and the Bible Union versions, 
on the authority of the Sinaitic, the Vatican — the two most 
reliable MSS. — supported by the consensus of textual critics 
read this: "Whyaskest thou me concerning good? One 
there is who is good." 



10 The Devil and Demons Personal. 

(3) As there is no sinful nature in hogs, and as 
they can not take sin or insanity from human 
beings, the demons which entered into the 
swine, from the demoniac who lived in the 
tombs, could have been only personal beings. 
Matt. 8: 32. 

Third. The attempt to explain away the 
personalities of Satan and his demons is only 
the pettifogger in the Scriptural court. Satan 
and his demons being, in the Bible, spoken of 
in terms and phrases which as clearly denote 
personality as the Bible terms and phrases 
which speak of God and His angels denote 
personality, as well assume that God and His 
angels are only ' 'properties of matter," or the 
* 'good in our natures," as to assume that Satan 
and his angels are the moral properties of mat- 
ter, or the evil within us. Such perversions 
of the Scriptures are a great sin, a mockery 
of God, and violate the rules of interpretation 
governing the interpretation of both unin- 
spired and inspired writings. Says Blackstone : 
''Words are generally to be understood in 
their usual and most known signification ; not 
so much regarding the propriety of grammar as 
their general and popular use." — Blackstone's 
Com., vol. 1,. pp. 59-61. 



The Devil and Demons Personal. 1 1 

Says Moses Stuart: ''All men, in their daily 
conversation and writings, attach but one sense 
to a word, at the same time and in the same 
passage, unless they design to speak in enig- 
mas." 

Home says: "The meaning of a word used 
by a writer is the meaning affixed to it by those 
for whom he immediately wrote. The received 
(or most obvious) signification of a word is to 
be in all cases retained unless weighty and nec- 
essary reasons require that it should be aban- 
doned. In no case may we select a meaning 
repugnant to natural reason." 

Morus, approvingly quoted by Ernesti : 
' 'There can be no certainty at all in respect to 
the interpretation of any passage unless a kind 
of necessity compels us to affix a particular 
sense to a word ; which sense, as I have before 
said, must be one ; and unless there are special 
reasons for a tropical (or secondary) meaning, 
it must be the literal sense." 

Ernesti : "The primary or literal meaning is 
the true one." 

(i) With the Lexicons agreed that the terms 
for devil and demons denote personal beings ; 
(2) the people among whom the Bible was writ- 
ten, to whom it was spoken and by whom it was 




The whisky traffic makes this little child sleep on the bare and cold 

floor. 

(12) 



The Divil and Demons Personal. 13 

accepted, believing there were a personal devil 
and demons ; (3) the personality of Satan and his 
demons the belief of the Christian world until and 
including the sixteenth century Reformation; 

(4) the orthodox world to and including the pre- 
sent believing Satan and his demons personal; 

(5) the absurdity and the mockery of the resorts 
to explain away the plain Scripture statements, 
that Satan and his demons are personal — all 
these, in the light of the above rules of inter- 
pretation, make the personalities of the devil 
and his angels as certainly the teachings of the 
Scriptures as the personalities of God and His 
angels are their teachings. 

Fourtli. But here we are met with the an- 
swer: "We admit that the Bible terms and 
phrases, concerning devil and demons, mean 
that they are personal beings, but Jesus only 
accommodated Himself to the weakness and 
the ignorance of the people of His age." 

To this I reply: (1) Jesus was tempted by 
the devil or He was not ; the demons went out 
of the man into the swine or they did not. If 
the devil tempted Jesus and demons entered 
the swine, the Bible is historically true; if not, 
historically false. As the account of the temp- 
tation of Jesus and the swine, clearly, is not a 



14 The Devil and £)e?nons JPersonal. 

reference or an allusion to the views of the peo- 
ple, but is a statement of a real occurrence, that 
account most unequivocally reports the doings 
of the personal devil and his personal demons. 
(2) If the belief that Satan and his demons 
are personal is "superstitious/' by accommo- 
dating Himself to that view Jesus indirectly 
indorsed a " superstition "; and, as He knew 
the result of that indorsement, He stamped his 
indorsement upon a i( superstition " for all fut- 
ure ages — for the time will never come when 
Jesus will not be understood as teaching the 
personality of the devil and his angels. In 
other words, if the devil and demons are not per- 
sonal, Jesus, by example and teaching — by pre- 
tending to ' 'cast out devils, " by addressing them 
as personal, and by commissioning his disciples 
to "cast out devils"— intentionally deceived the 
people for all time. See Matt. 4: 24; 8: 16, 31; 
Mark 1: 32; 5:12; 9:38; Luke 9: 1; 10: 17; 13: 32. 
In the language of Smith's Bible Dictionary, 
vol. 4, p. 2848: ''The New Testament brings 
it (the personality) plainly forward. From the 
beginning of the Gospel, when he appears as 
the personal tempter of our Lord, through all 
the Gospels, Epistles and Apocalypse, it is 
asserted or implied, again and again, as a famil- 



The Devil and Demons Personal. 15 

iar and important truth. To refer this to mere 
* accommodation ' of the language of our Lord 
and his apostles to the ordinary Jewish belief 
is to contradict facts and evade the meaning of 
words. The subject is not one on which error 
could be tolerated as unimportant ; but one im- 
portant, practical and aw r ful. The language 
used respecting it is either truth or falsehood ; 
and unless we impute error or deceit to the 
writers of the New Testament we must receive 
the doctrine of the existence of Satan as the 
doctrine of Revelation." 

To conclude this argument without calling 
attention to how this ''accommodation" wick- 
edness seeks to make havoc with Christianity 
would be wrong. In getting rid of eternal 
punishment, of demoniacal possession, of Jona 
being swallowed by the whale, of the ark and 
the flood, of Moses and the brazen serpent, of 
the incarnation, of the angelic ministry to the 
saints and other great Scripture truths, the "ac- 
commodation " subterfuge figures as extensively 
as in getting rid of the personal existence of the 
devil and his angels. In truth, to conceive of any 
doctrine of revelation which can not be eliminated 
by the " accommodation " wickedness would be 
very difficult, if not impossible. In defending the 



10 The Devil and Demons Tersonal. 

so-called " higher criticism, "as represented by 
Kuenen,Wellhausen, Steck, Pfleiderer and com- 
pany, the accommodation theory is the main 
refuge. The advocates of this so-called * ' higher 
criticism," like these infidel deniers of the per- 
sonality of Satan and his angels, when pressed 
with the truth, that Jesus indorsed the Old Tes- 
tament books as the books of Moses, etc., say 
He only ''accommodated" Himself to the prev- 
alent belief among the Jews. 

Better take the out-and-out infidel resort of 
Paulus and company, that Jesus and his apostles 
while teaching the personality of Satan and his 
demons did so from partaking of the ignorance 
and the superstition of their age. For, while 
the " accommodation " subterfuge, the moral 
evil as a property of matter subterfuge, and the 
subterfuge that the devil and demons are our 
fallen nature, reflect on the moral nature of 
Christ and sap the basis of all morality, the 
Paulus subterfuge, while historically and phil- 
osophically baseless, does not impeach the 
moral character of Christ, but only his knowl- 
edge. Thus here, as everywhere else, open 
infidelity is not so dangerous as that which 
seeks to hide itself under the garb of Christian- 



The Devil and Demons Personal. 1 7 

ity — as that which " steals the livery of heaven 
in which to serve the devil." 

With no doubt that every candid and reason- 
able man, willing to yield to the plain teachings 
of the Holy Scriptures, after studying prayer- 
fully this chapter, will believe that the Holy 
Scriptures teach there are a devil and demons, 
I ask the reader to prayerfully follow me 
through the succeeding chapters of this book. 



CHAPTER II. 

ORIGIN OF THE DEVIL AND DEMONS. 

The questions are asked: "Did God make 
the devil and demons?" " Did they make 
themselves?" "Or, are they eternal ?" 

I. God did not make the devil and demons. 
Only in the sense that God providentially per- 
mits evil, and so governs the world as to send 
it on men, does He create evil. See and com- 
pare Isa. 45: 1-7, especially verses 1 and 7 ; also, 
compare 2 Sam. 24: 1 with 1 Chron. 21: 1.* 
Not only is this the certain teaching of the 
Holy Scriptures, but, since making God the 

* In verse 10 of I Sam. 24, it is recorded that, for num- 
bering the people, " David's heart smote him," and that he 
confessed to the Lord, " I have sinned greatly in what I have 
done." His numbering them was confiding in flesh instead 
of in the Spirit. For David's pride, through Satan's agency, 
as God overturns Satan's devices to his own glory, He moved 
David to number the people. So, 2 Sam. 24: 1, says God 
moved Satan to do so, while 1 Chron. 21: I, speaking of Satan 
as God's agent, says Satan led David to number the people. 
Booth, Boyd, Davidson and Hervey render 2 Sam. 24: "An 
adversary stood up against Israel.'' And Hervey thinks 
some unnamed person so moved David. 

(18) 



Origin of the Devil and Demons. 1 9 

originator of sin would impeach His holiness, it 
is equally the plain teaching of reason. 

2. Satan and his demons had a beginning. In 
the sense of having no beginning only God 
is eternal. The following Scriptures admit of 
no interpretation excluding the truth that only 
God has no beginning: "The high and lofty 
one that inhabiteth eternity." — Isa. 57:15. 
"The eternal God is thy dwelling place/' — 
Deut. 33:27. "His everlasting power and 
divinity." — Rom. 1:20. "The King eternal, 
incorruptible, invisible, the only God." — 1 Tim. 
1: 17. "Blessed be the Lord, the God of 
Israel, from everlasting to everlasting." — Psa. 
41: 13. "Before the mountains were brought 
forth, or ever thou hadst formed the earth and 
the world, even from everlasting to everlasting, 
thou art God." — Psa. 90: 2. "Thou art from 
everlasting." — Psa. 93: 2. "Our Redeemer, from 
everlasting is thy name." — Isa. 63: 17. "Whose 
goings forth are from old, from everlasting," — 
Micah 5:2. "The everlasting God." — Gen. 
21: 33. "The everlasting God, the Lord, the 
Creator of the ends of the earth." — Isa. 48: 28. 
"The commandment of the eternal God." — 
Rom 16: 26 The Hebrew (Q7V7) word for ev- 



20: Origin of the Devil and Demons. 

erlasting and eternal, in all these Scriptures, 
says Gesenius' Lexicon, expresses "the true 
and full idea of eternity. " The phrase in Isa. 
57: 15 (TJ? pt^) Gesenius' Lexicon thus de- 
fines, " inhabiting eternity, sitting enthroned for- 
ever. " The New Testament words, in the 
foregoing quotations, are the (dcdipc;, aitov, 
auovcoz) only Greek words for endlessness. Thus 
Cremer's Biblico-Theological Lexicon of the 
Greek New Testament defines "constant, abid- 
ing, eternal." Grimm's New Testament Greek 
Lexicon: "Without beginning or end, that 
which always was and always will be, dso^, 
(God).'— Rom. 16: 26. f 

Again, God says : "I am Alpha and Omega, 
the first and the last, the beginning and the 
end." — Rev. 21: 13. (Alpha and Omega are 
the first and the last letters of the Greek alpha- 
bet ) 

Concluding this argument : — The Scriptures 
clearly teaching that only God has no begin- 
ning settle that Satan did not always exist. 

fin view of these being the only Greek words for end- 
less time, and their being used for the endless felicity of 
the righteous, as well as for God's endlessness, how un- 
scriptural and wicked for any one to attempt to prove the 
punishment of the lost will ever end ! See Matt. 18: 8 ; 25: 46. 



Origin of the Devil and Demons. 21 

This will further appear, under the next argu- 
ment. 

3. Satan and his angels made themselves Satan 
and demons. In the Holy Scriptures we read : 
" For if God spared not the angels when they 
sinned, but cast them down to hell, and commit- 
ted them to pits of darkness, to be reserved unto 
judgment." — 2 Pet. 2:4. "And angels which 
kept not their own principality, but left their 
proper habitation, he hath kept in everlasting 
bonds under darkness unto the judgment of the 
great day." — Jude 6. 

From these fallen angels being cast into the 
place where the devil and his demons are and 
from the devil and demons, in other Scriptures, 
being mentioned as fallen creatures, that the 
fallen angels are the devil and demons is certain. 

(1) Tartaroo (raprapcoaa^) in Pet. 2:4, ren- 
dered "cast them down to hell," occurs 
nowhere else in the New Testament, nor in the 
Septuagint. Says Adam Clarke: "It appears 
from a passage in Lucian that by tartaros 
(zapraooz) was meant, in a physical sense, the 
bounds or verge of the material system." Sup- 
porting this, Clarke translates and quotes from 
Lucian: " Thou formedst the universe ; . . . . 
thou drovest it to the confines or recesses of our 
outer Tartarus.'' 



■22 Origin of the Devil and Demons. 

Commenting on an expression from Hesiod, 
a Greek poet, Clarke says : " So it must not be 
dissembled that the Greeks speak of Tartarus 
as a vast pit or gulf in the bowels " of the earth. 
Then, from Hesiod, Clarke quotes, translating : 

"Black Tartarus within earth's spacious womb." 

From Homer Clarke quotes : 

"O far, O far, from steep Olympus thrown, 
Low in the deep Tartarean gulf shall groan, 
That gulf which iron gates and frozen ground 
Within the earth inexorably bound." 

Clarke concludes : " On the whole, then, tar- 
taroun {zaprapouv) in St. Peter, is the same as 
riptein es Tartaroun (\ocztscv e^ rapzapoov), to 
throw into Tartartus, in Homer, only rectifying 
the poet's mistake of Tartarus being in the 
bowels of the earth, and recurring to the origi- 
nal sense of that word above explained, which, 
when applied to spirits, must be interpreted 
spiritually; and thus tartarosas {zaprapoaai) will 
import that God cast the apostate angels out of 
his presence into that zophos tou skotous (^bco^ 
zoo a^oroDc) — blackness of darkness (2 Pet. 2 : 
17; Jude, 5, 15), banished from the light of his 
countenance, and from the beautifying influence of 
the ever blessed Three, as truly as a person 



Origin of the Devil and Demons. 2$ 

plunged into the torpid boundary of this created 
system would be from the light of the sun and 
the benign operations of the material heavens." 
— Adam Clarke in loco. 

In the classics Tartarus is also sometimes used 
differently from the above. But Adam Clarke 
is so correct as to Tartarus meaning this earth, 
in contrast with "the light of his countenance" 
and the "beautifying influence of the ever- 
blessed Three," that, after otherwise defining it, 
Liddell and Scott's Lexicon closes its explana- 
tion of the word by saying, " probably to ex- 
press something terrible" In the* same line 
Scott's Commentary says : " The meaning of it 
must not be sought from the fables of the Greek 
poets, but from the general tenor of the Sacred 
Scriptures " — in loco. After wandering around 
in the tombs of the Greek poets for the mean- 
ing of Tartarus ', Bengel concedes and concludes: 
"But it is possible for slaves of Tartarus to 
dwell also on the earth (Luke 8: 31 ; Eph. 2: 2 ; 
Apoc. 9:11, 14; 12: 9, etc.), just as it is possible 
for one taken captive in war to walk even be- 
yond the place of captivity" — in loco. 

Dr. Wm. Ramsey, a learned writer, says: 
" The word Tartarus means, according to Greek 



24 Origin of the Devil and Demons. 

writers, in a. physical sense, the bounds or verge 
of this material system, ... I That place is 
probably, at present, withirr~the atmosphere of 
our earth." 

Suidas, an ancient writer, says Tai'tarus sig- 
nifies "the place in the clouds/' or, "in the 
air." 

Grotius, a very learned writer: "That is 
called Tartarus which is lowest in anything ; 
whether in the earth, or in the water, or, as 
here, in the air." 

Bishop Whately, a most learned classical, 
metaphysical and Episcopal scholar: "The 
word used by Peter, which our translators ren- 
der * cast down into hell,' or Tartarus, is to be 
understood of our dark, gloomy earth, with its 
dull clouds, foul vapors, and misty atmosphere. 
.... Socrates called the abyss, or sea, Tar- 
tarus, as does also Plato, who elsewhere calls 
our dim, lack-luster earth itself, also, Tartarus. 
Plutarch says our air ... . is called Tartarus, 
from being cold. Herein he is followed and 
supported by Lucian. And both Hesiod and 
Homer call it the * aerial Tartarus.' In no other 
sense or way can St. Peter be understood or 
explained. Lucian says : ' The great depth of 
the air is called Tartarus.' " 




Training young lips to sing for Jesus instead of for Satan. 



(25) 



26 Origin of the Devil and Demons. 

Ralph Cudworth, of whose writing and of 
whom the Schaff-Herzog Encyclopedia says : 
"The enormous learning of the book has hin- 
dered its usefulness;" "Cudworth is a storehouse 
whence most precious material has been taken 

by many a lesser writer He was 

the leader of the Cambridge Platonists " — Cud- 
worth says, of 2 Pet. 2:4: "And by Tartarus 
here, in all probability, is meant this lower 
caliginous (z. e. y dark) air, or atmosphere of the 
earth, according to that of St. Austin, con- 
cerning these angels, l That after their sin, they 
were thrust down into the misty darkness of 
this lower air.' " — Cudworth's Intellectual Sys- 
tem, vol. 3, p. 363. 

These authorities, to which others can be 
added, sufficiently prove that Tartarus, into 
which the fallen angels were cast, is not hell, 
but the earth; and they also prove that lex- 
icons and others, giving the word the meaning 
of only "hell," have too closely followed only 
some of the Greek writings, and, especially, 
where they use the word in the spiritual sense, 
while Peter uses it in the material. In this is 
seen, probably, the significancy of the Septu- 
agint not using Tartarus for hell. 



Origin of the Devil and Demons. 2 7 

(2) These fallen angels being " reserved" 
"unto the judgment of the great day" (2 Pet. 2:4 ; 
Jude 6), also proves that Tartarus does not mean 
hell. That they are "reserved" unto that 
awful judgment, from which the lost are sent into 
hell, is too Scripturally evident for argument to 
be here necessary. 

(3) Says Jesus: "I beheld Satan fallen as 
lightning from heaven." — Luke 10: 18. (Most 
quotations in this book are from the Revised 
Version.) 

Says Stier : "But, inasmuch as it is immedi- 
ately connected by o>7 with oaxavav (the first 
Greek word here means "as," or like, the sec- 
ond is Satan), it contains, at the same time, 
hidden reference to the bright character of an 
angel of light, possessed by the fallen spirit, 
when he was yet in heaven. And herein we 
find also the first answer to the question : When 
was it that the Lord saw Satan fall from heaven? " 
— Words of Jesus, vol. 3, p. 491. 

Hoffman : Yes, the Lord here speaks as a 
"Witness of what happened to Satan in the 
primal beginning," Erasmus: " Insignis erat 
illius dignitas in coellis" — in other words, Erasmus 
says the passage alludes to Satan's former great- 
ness in heaven. So D. S. Schaff, et al. 



28 Origin of the Devil and Demons. 

(4) *0f the devil's origin Jesus says : "He 
was a murderer from the beginning, and stood 
not in the truth, because there is no truth in 
him." — John 8 : 44. 

As Stier comments (Words of Jesus, vol. 5, 
P- 3^5), Jesus here speaks of " the beginning of 
human history, from the time when men were 
for him to murder, since he first — who already 
before existed (7^), appeared and attacked the 

^Excepting when misled by mistranslations, to any one 
who has thoroughly investigated the Scriptures on the sub- 
ject, it is very clear that neither human souls nor souls of the 
fallen angels are now in hell. From the New Testament 
Greek, besides raprapou {tartaroo) there are two words in our 
version rendered " hell," gehenna and hadees (yehva, adrjg-). 
While, as in the case of the rich man, hadees, designating the 
intermediate world, in which the righteous and the wicked 
remain until their resurrection (which is divided into a place 
of felicity and a place of misery), designates a place of pun- 
ishment. That place is not gehenna or hell. 

Into the happy department of hadees Jesus went with the 
thief on the cross ; from it He arose and went to heaven. 
From that happy part of hadees Lazarus looked across into 
the part of hadees where lost souls are. It is hadees instead 
of gehenna , the word for hell, which "delivered up the dead," 
and which (t were cast into the lake of fire," instead of hell 
cast into hell, as the Revised Version absurdly reads. — Rev. 
20 : 13-15. No devils in hadees or in gehenna— only in Tar- 
tarns, but, finally, lost souls now in hadeis and fallen angels 
in Tartarus together go into gehenna. — Matt. 25 : 41. 



Origin of the Devil and Demons. 99 

human race." So Tholuck, Harless, Bengel, 
Adam Clarke, Matthew Henry, Luther, Lyser, 
Krabbe, Tittman, Gerhard, Julius Muller, 
Olshausen, Paulus, Kuinoel, Meyer, Fromman, 
Calvin, Origen, Augustine, Crysostom, Theo 
phylact, et mid. al. 

*See, also, John 1: 1, 2; 1 John 3: 8. The 
phrase, "from the beginning," is, therefore, to 
be dismissed, as not stating that Satan, from his 
beginning as a creature, was a murderer. 

The words which state that Satan is a fallen 
being are " stood not in the truth " {iv zrj dkdeia 
o ? jXj eazrffiJ). Says Tholuck: "° Eazr^ev (hes- 
teeken is the Greek, rendered " stood"), by the 
Vulgate, Luther and all the expositors down to 
Bengel (by v. Coin, also Bibl. Theolog. ii. 71), 
is taken as the preterit, and the passage has con- 
sequently been taken as a dictum probans 
(proof-text) for the fall of the devil, 2 Pet. 2 : 
4." — in loco. 

Bengel : fi O'jz, laz^zzv, he abode not (did not 
stand fast). . . . He did not attain a fixed 

*In allowing the passage this meaning, but attempting to 
so explain it so as to make Satan the instigator of Cain's mur- 
der, Doederlein, Nitzsch, Lucke, Schulthess, De-Wette, 
Koostlin, Reuss, Cyrill, Kling are, perhaps, going too far. 
Of course, Satan instigated that murder, but Jesus hardly 
mentions that. 



30 Origin of the Devil and Demons. 

standing in the truth. (A similar expression 
occurs in Rom. 5:2, " We have access by faith 
into the grace wherein we have obtained an 
established standing. ") .... There was 
truth in him; but there is not now. Moreover, 
when the first truth ceased to exist in him, it 
was by his own fault." — in loco. 

Regarding Christ as here revealing the fall of 
Satan, Neander says: " Lie and sin having be- 
come his second nature, he stands not in the 
truth, and can find no resting-place there. ,, 

V. Gerlach: "He finds no footing, no rest- 
ing-place in the truth, because his inmost being 
is alienated from it." 

Lange: " He did not stand in the truth." 

Beck: "One who did not establish himself 
and take his position in the truth of life." 

Olshausen : " We must be driven to a view of 
the very words very similar to the ancient inter- 
pretation of Satan's apostasy ; and this admits 
of a grammatical vindication. ^Eavrptf, (ren- 
dered stood) has the signification of enduring, as 
Lucke and Tholuck acknowledge. The dec- 
laration . . . does not, indeed, expressly as- 
sert his fall, but contains it implicitly. Only 
that the fall is not so much an isolated fact, but 
as a continuous conduct and state." 



Origin of the Devil and Demo?is. 31 

Nitzsch concedes that oig Igt^xev (rendered 
stood not) points to a fact apart from the his- 
tory of the fall (fall of man), and of the domain 
of history generally." 

Martensen : "This beginning of his fall it is 
which the Lord here hints at when he says that 
the devil did not abide in the truth." 

Stier: u We can not but trace in the origi- 
nation of that use of the word . . . the 
notion of an abiding in a former fixed place 
He is in fact, as all his deeds and 
words from the beginning show, bare of all 
truth ; this is the evidence of an ouq eare^ey 
(abode not), of a falling at his beginning into 
that condition from another; and so 'not 'is 
almost an equivalent to ' no longer.' So 

Augustine, Lampe, Harless, Lyser, Piscator, 
Matthew Henry, Adam Clarke, D. S. Schaff, 
et mid. al. 

In view of the language of John 8 : 44 and 
the way this mass of interpreters understand it. 
in using it, to prove the fall of Satan, I feel that 
I stand on solid rock. 

(5) The fallen angels having been assigned to 
and cast into the earth, until sent to hell, and 
the devil and his demons, also, dwelling here, 
in view of the truth that there are no other 




Satan makes unhappy children. 



(32) 



Origin of the Devil and Demons. 33 

evil spirits, not human, on earth, we necessarily 
conclude that the devil and demons are the 
angels which "kept not their first estate." 

That the devil and demons are fallen angels 
is the plain Bible teaching, I feel certain every 
reader, who has prayerfully and carefully fol- 
lowed me through this chapter will conclude. 

I will close this chapter by noticing the ques- 
tion : "How did the devil and demons make 
themselves ?" 

In answer (i), not in the sense of creation. 
God created them angels. (2) They made 
themselves devil and demons by sinning. Just 
as God never made the sinner, but made man 
righteous, and by sinning he made himself a 
sinner; just as God never made a thief, a rob- 
ber, a murderer, but made them men, and, by 
crime, they made themselves liars, thieves and 
murderers. "Sin is the transgression of the 
law." — 1 John 3: 4. To say, therefore, that God 
made the sinner is to absurdly say that He made 
man transgress the law. As the devil, by trans- 
gression, became the sinner, and as the only 
difference between fallen and unfallen angels is, 
the former are sinners while the latter are obedi- 
ent, it is evident that by sin Satan and his demons 
became "devils." To further illustrate: God 



34 Origin of the Devil a?id Dtmons. 

made Adam and Eve righteous, but, by disobedi 
ence, they made themselves sinners. Again, of 
the heathen it is said : "And changed the glory of 
the uncorruptible God into an image made like 
to corruptible man." — Rom. i: 23. Just as God 
did not make these idolaters, but made them 
men and women, and as they, by changing 
" the glory of the uncorruptible God into an im- 
age made like to corruptible man," made them- 
selves idolaters, so God made angels, and, by 
sinning, they made themselves "devils" and 
" demons." 

That the devil and demons have not always 
existed, that God did not make them but that 
they made themselves, is scripturally certain 
and reasonable. 



CHAPTER III. 

THE MYSTERY OF EVIL AND OF SATAN. 

To enter into an extended discussion of how 
a pure being, with no sin in existence to tempt 
him, could sin, a matter on which the Holy 
Scriptures are silent, and which discussion 
would make a large book, is not my purpose. 
But there is a shallow, infidel, so-called, <f at- 
tempted " explanation of the origin of sin, which, 
while professing great profundity, is profound 
only as to its wickedness and absurdity, which 
must not here pass unexposed. That at- 
tempted explanation is: "Everything must 
have its counterpart." This proposition is 
attempted to be sustained by such arguments 
as, 'day implies night; large implies small; 
white implies black ; ease implies pain, etc. In 
reply (i), that there can be day without night; 
large without small; white without black; and 
ease without pain, are too self-evident to re- 
quire proof. While relatively necessary, dark- 
ness, smallness, blackness and pain are, there- 
fore, not absolutely necessary. (2) Inasmuch 

( 35 ) 



36 The Mystery of Evil and of Satan. 

as only pain, among these things, is an evil, the 
introducing " black, " "small" and "night" 
into the argument is misleading. (3) The argu- 
ment is based on analogy, and, as all logicians 
agree that arguments from analogy are unrelia 
ble, the argument is, therefore, unsatisfactory. 

(4) The argument is contradictory to reason. 
As well say, oppression is necessary to freedom ; 
foolishness to wisdom ; hunger to satiety ; weak- 
ness to strength ; hate to love ; drunkenness to 
soberness; blindness to sight; licentiousness to 
virtue; lying to truthfulness; murder to love; 
covetousness to liberality ; dishonesty to hon- 
esty ; idolatry to worship of God ; as to say sin 
is necessary to righteousness and Satan to God. 

(5) This explanation of the origin of sin and 
Satan obliterates all moral distinction and 
4 * turns hell loose on the earth." As night is 
as legitimate as day ; small as large ; black as 
white, so, on this infidel attempted explanation 
of the origin of evil, all wickedness would be as 
legitimate as righteousness. In a debate, in 
1872, with an infidel, I had to meet his at- 
tempted justification of all sin and crime, on 
the counterpart theory. So, in the li Banner of 
Light," of December 3, 1862, a Boston infidel 
paper, we read a report of an infidel prayer : 




(37) 



38 The Mystery of Evil and of Satan, 

"We thank thee for all conditions of men, 
for the drunkard, for the prostitute, for the dis- 
solute of every description." 

In the same paper, of January 18, 1862, we 
read : ' ' I have no reply for those who tell me 
such a one does wickedly, or such a one holds 
erroneous sentiments ; that one is in free love 
and another in atheism ; for there is not an act 
done, not a sentiment entertained, not a freak 
of free love, nor a frozen blast of atheism, 
that does not help on the grand and 
glorious superstructure." In the same paper, 
of March 8, 1862, we read: " There never was 
a spirit that trespassed upon the smallest por- 
tion of God's law." In the same paper, of 
October 29, 1859, we rea ^ from a report of an 
infidel speech, in an infidel convention : " That 
which we call sin and evil in human actions is a 
necessity, and being a necessity is lawful and 
right." ' 

Haeckel, the ablest German infidel scientist: 
" Between the most highly developed animal 
souls and the lowest human souls, there exists 
only small quantitative, but no qualitative, dif- 
ference." — Haeckel's Hist. Creation, vol. 2, 
p. 362. 



The Mystery of Evil and of Satan, 39 

Carl Vogt, another representative infidel 
German scientist : ' ' The distinguishing between 
morally good and evil action is merely self- 
deception." — Wuttke's Ethics, vol. I, p. 355 

Moleschott, another German infidel: "To 
comprehend everything involves also the justi- 
fying of everything." — Idem et ibid. 

B. F. Underwood, one of the ablest living 
American infidels: "The materialist (the infi- 
del) maintains that good and evil are only rel- 
ative terms. . . . Man has learned in the 
school of experience what promotes his happi- 
ness and what diminishes his enjoyments. The 
one he calls good, the other evil." — Material- 
ism, by Underwood, pp. 14, 15. 

Hume, in whom English Deism reached its 
climax : " General and necessary moral ideas 
there are none ; hence, moral conceptions have 
always a varying worth and rest essentially on 
custom." — Wuttke's Ethics, vol. 1, p. 212. 

Hobbes, one of the most eminently repre- 
sentative infidel writers, thought that whatever 
was not "prescribed by the king is morally in- 
different." — Macaulay's History of England, 
vol. 1, p. 53; Leckys' History of European 
Morals, vol. 1, pp. II, 122. 



40 The Mystery of Evil and of Satan, 

Dryden, an infidel poet, wrote : 

" Why should a foolish marriage vow, 

Which long ago was made, 
Oblige us to each other now, 

When passion has decayed ? 
We loved, and we loved as long as we could, 

Till our love was loved out of us both ; 
But our marriage is dead 
When the pleasure is fled ; 

'Twas pleasure first made it an oath." 

Writing to a female friend, Pope, another in- 
fidel poet, exhorts her — 

" Not to quit the free innocence of life 
For the dull glory of a virtuous life." 

— Reed's History of English Literature, pp. 
227-237. 

From the New York (< Ledger," of May 1. 
1880, I clipped the following, from its question 
column : ' ' I am an infidel, and glory in my men - 
tal freedom. I pity all who are bound with the 
galling yoke— religious superstition. I have a 
wife whom I once loved, . but long ago that 
feeling left me. She is an invalid, and the doc- 
tor says she can not live more than a year. 
Now, there is a lady in this neighborhood whom 
I do love, but she is sought after by other suit- 



T/ie Mystery of Evil and oj Satan. 41 

ors ; and I am afraid if I do not manage in 
some way to free myself pretty soon, she will 
be lost to me forever, and I will be rendered 
most miserable. As things are, two lives are 
made unhappy ; she would be free from her in- 
tense pain, and I made free. Why could I not 
administer to her some poison that would send 
her quietly off? Would I not be justified in 
so doing ? " 

Of infidelity — the doctrine which holds evil 
essential to good— Bancroft, the great Amer- 
ican historian, wrote: "Good government is 
not the creation of skepticism. Her garments 
are red with blood, and ruin is her delight ; her 
despair may stimulate to voluptuousness and 
revenge, she never kindled with the disinter- 
ested love of men."— Bancroft's History of the 
United States, vol. 5, pp. 22, 24 — old edition.* 

*For a thorough expose of infidel immorality, the reader 
is referred to "Old Testament Ethics Vindicated," by the 
author of this little work. It has near 300 pages, well 
printed and bound in cloth, and sent to any address by the 
author on receipt of $1.50, at his address, Dallas, Tex. It 
is highly recommended by more than a hundred of the most 
eminent European and American scholars. Of the work, 
the Cincinnati "Gazette" says : u The author is well up in the 
literature of the subject, and cites freely from writers of 
every variety of opinion, and battles valiantly for the Old 
Testament as in every way superior to the sacred books of 




The little boy promising his dying mother to meet her where the 
devil never can enter— in heaven. 



(42 



The Mystery of Evil and of Satan. 43 

Having annihilated the counterpart or corre- 
spondence theory of the origin of sin, because 
of its havoc on morality, we must be content 
to go no further into its origin than we did in 
the last of Chapter II. of this book. Any one 
who desires an extended discussion of the ori- 
gin of sin will find no work so reliable and 
thorough as the " Christian Doctrine of Sin," 
by Julius Muller, in two large volumes. 

Greg, one of the most thoughtful of English 
infidel essayists, well says of the mystery of 
evil: "It has scattered those who have tried to 
master it as widely as the . . . tower of 
Babel. Some it has driven into atheism, some 
into Manichaeism, some into the denial of the 
most obvious facts of life and nature, some into 
the betrayals of the most fundamental principles 
of morality." — Enigmas of Life, p. 17. 

Muller says: "Weisse rightly regards the 
conflict between freedom and necessity to be 
the main problem of philosophy in its imme- 

the heathen and to the theories of modern unbelievers. It 
is decidedly refreshing in these days of timid compromise to 
find one so firm in his opinion and who gives so much good 
reason for the facts. . . . No one can object when 
Ingersoll and his imitators are flayed alive with their own 
weapons. " 



44 The Mystery of Evil and of Satan. 

diate future." — Christian Doctrine of Sin, vol. 
2, p. 131. 

God has two great books — the one the Book 
of Nature, the other the Bible. On every page 
of the Book of Nature, as in the Bible, man 
runs into the fathomless mystery. In each he 
finds sufficient light for life. 

As to the Book of Nature: Why make dis- 
ease and remedy for disease? Why poisons 
and their antidotes ? Why the rats % and the 
mice, and the cats to catch them ? Why not 
leave unmade the evils, and then no necessity 
for the instruments to remove them? Thus, 
scarcely have we glanced into the Book of Nature 
than we find the same mysterious handwriting 
which so puzzles us in the Book of Revelation. 

Says Milner: "The scrutinizing eye of sci- 
ence penetrates with far-reaching sight the sys- 
tem of things about us, and in the dim limits 
of its vision reads the word ' mystery. ' 

Herbert Spencer, an infidel: "The man of 
science, more than any other, knows that in its 
ultimate essence nothing can be known." 

Faraday, the father of the science of elec- 
tricity: "I once thought I knew something 
about electricity, but the more I investigated it 
the less I found I understood it." 



The Mystery of Evil and of Satan. 45 

Prof. Tyndall, an infidel: "Between molec- 
ular mechanics and consciousness is interposed 
a fissure, over which the ladder of physical 
reason is incompetent to carry us." 

Prof. Haeckel, an infidel : u What do we 
know certainly of the essential nature of mat- 
ter and force ? What of gravitation ? What 
of the essential nature of electricity, or the im- 
ponderables generally, whose very existence is 
not proved? What of ether, upon which our 
formal science of light and optics is founded ; 
and what of the atomic theory on which our 
chemistry is built? We do not certainly know 
these things." 

Wisely did Simonides answer the King of 
Syracuse for a definition of God, so impliedly 
related to the origin of evil : " The more I 
think of Him, the more He is unknown to me." 

As the sweetest of American poets, Whit- 
tier, sings: 

" Who fathoms the eternal thought ? 
Who talks of scheme and plan ? 
The Lord is God ! He needeth not 
The poor device of man. 

i( I dimly guess from blessings known 
Of greater out of sight ; 
And with the chastened Psalmist own 
His judgments, too, are right." 



46 The Mystery of Evil and of Satan. 

As we have seen, God has told us there are 
devil and demons, their origin — and as we shall 
see — their nature, where they are, work, and 
their destiny. But more than that He has left 
concealed. 

As the man of science, as we have just seen, 
bases his science essentially upon FAITH and 
receives mysteries because they are, and not 
because he understands them, so does the 
Christian, in the realm of spiritual things. As 
it is the triumph of reason for the man of science 
to walk by faith, so the Christian's walk by faith 
is the highest triumph of reason. In either 
case only foolishness tremblingly or scoffingly 
refuses to walk. 

To the novice who refuses to believe the 
Bible because, like nature, mystery is its every 
page, and who, from a little reading and thought, 
imagines himself wonderfully wise, is com- 
mended : 

"Little learning is a dangerous thing ; 
Drink deep or taste not the Pierian spring. 
Light draughts intoxicate the brain ; 
Drink deep and you are made sober again." 



CHAPTER IV. 

THE NATURE AND THE NUMBER OF THE DEVIL 
AND DEMONS. 

While the personality of Satan is taught in 
the Old Testament, as it is but the New- 
Testament in germ, and also, as Trench 
says, ' ' till the mightier power of good was re- 
vealed, were we in mercy not suffered to know ( 
how mighty the power of evil : and even here 
it is in each case only to the innermost circle of 
the disciples that the explanation concerning 

Satan is given And instead of hearing 

less of Satan, as the mystery of the kingdom 
of God proceeds to unfold itself, in the last book 
of Scripture, that which details the fortunes of 
the Church till the end of time, we hear more 
and more of him/' — Trench on the Parables, 
p. 79. 

1. Satan and his demons. (1) The Old Tes- 
tament word for the arch-fiend is fJOC, English, 
Satan. The word Satan, in Hebrew, means 
adversary and is applied to any one whom the 
writer or speaker was pleased to denominate an 

(47) 



4 8 The Nature and the Number of 

adversary. But "with the article |DJ^!1 the 
adversary yix ezoffiv (respecting distinction) it 
assumes the nature of a proper name ; i. e. , Sa- 
tan, 6 diaftolo^y the devil."— Ges. Heb. Lex., 
Smith's Bib. Die, vol. 4, p. 2846. Satan is 
not a translation, but only a Hebrew word put 
into English. In the New Testament Satan is 
used, being put into Greek, thirty-five times, 
in every one of which, excepting two, it desig- 
nates the arch-fiend.* AcdftoXoz — in English let- 
ters, Diabolus — also occurs thirty-five times in 
the New Testament. In thirty- four of the thirty- 
five it is the name of Satan. The exception of 
the thirty-five is when, owing to his unregener- 
ate state, after his call as one of the twelve, he 

*The exceptions are Matt. 16:23; Mark. 8:33. He does 
not apply the term to Peter, to call him the devil or to imply 
he was not a child of God. See Smith's Bib. Die, vol. 4, 
p. 2846. Like the other disciples, as was the Jewish concep- 
tion and hope for the Messiah, Peter, believing that Jesus 
would soon break the Roman yoke and set up an earthly 
kingdom, eclipsing the brightest days of Solomon's reign, 
could not think of Jesus being crucified. Yet, as to not have 
been crucified would have missed the design of Christ's 
coming into the world and have left it no hope, Peter's pro- 
test against it rendered him an adversary — a satan. Just as, 
through error of understanding, the best people are, in some 
things, satans — adversaries to the truth. Our version should 
not here spell satan with a capital. 



the Devil and Demons, 49 

is called "a devil." — John 6: 70. In the New 
Testament the devil is, also, six times called 
Bes^e^ouX — put into English letters, Beelzeboul 
instead of Beelzebub, as our English versions 
erroneously have it. 

*The name Satan describes the arch fiend as 
the adversary to all good, Beelzebul as the 
false god, and Diabolus as the " accuser " of the 
Christian. — Rev. 12: 10. See the lexicons for 
definitions of the names of Satan. 

(2) Demons. Aatfibvtov and ddt/icov — in En- 
glish letters, daimbnion and ddimon — are the 
words for demons. In the Septuagint (the 
translation of the Old Testament into Greek, 
made about 280 years B. C. ) daimonion and 
ddimon do not often occur. They are there 
generally used to speak of heathen gods. The 
word devil occurs but four times in the Old 
Testament. It is used twice to render the 
Hebrew *VJL^ — in English letters, sair. — Lev. 

*The New Testament Beelzebub is the Old Testament 
2?) 3? C 173' m English, spelled Baal-Zebub. From Baal, 
meaning a god, and Zebub, meaning a fly, the word means 
fly-god — god of the flies — and was worshiped by the Philis- 
tines at Ekron, 2 Kings I: 2. According to the best MSS. 
the Jews changed it from Zebub to Zebul. Why the change 
no one knows; probably as a witty ridicule. It came to des- 
ignate the devil, probably, because he is the sinners' idol. 



50 The Nature and the Number of 

17:7; 2 Chron. n: 15. It means a "hairy he 
goat " which was an object of worship among the 
Egyptians and the Hebrews, in their idolatrous 
period. See Ges. Heb. Lex. The other He- 
brew word, for " devils,' ' is ~W : ; in English 
letters, shed. It meant an idol. Gesenius says : 
"In the Septuagint it occurs in Deut. 32: 17 ; 
Psa. 106. 37, and the Vulgate renders datfibvta 
daemonia y demons, since the Jews regarded 
idols as demons, which let themselves to be 
worshiped of men." — Lex. Heb. 

Of the use of daimbnion and ddimon, in Greek 
literature, Smith's Bib. Dictionary says: "In 
Homer, where the gods are but supernatural 
men, it is used interchangeably with 8sbz (in 
English letters, theos) ; afterwards, in Hesiod, 
when the idea of the gods had become more 
exalted and less familiar, the oaifiovzc, are spoken 
of as intermediate beings, the messengers of the 
gods to men. This later use of the word evi- 
dently prevailed afterwards as the correct one. 
... The notion of evil demons appears to have 
belonged to a later period. ... In Josephus 
we find the word used always of evil spirits." — 
Vol. 1, p. 583. From its use by Josephus we 
see that, in the time of Christ, as seen in the 
New Testament, daimbnion and ddimon had 



the Devil and Demons. 5 1 

come to mean evil spirits. To the increase of 
light is probably due this change in the use of 
the words. 

To the original use of daimbnion and daimon 
for idols, and to demons being enthroned in the 
unregenerate heart, is probably in part due their 
being used for the devils' angels, in New Testa- 
ment times. 

By rendering didbolus and daimbnion and 
daimon devils instead of devil and demons, our 
version has deprived the English reader of the 
distinction between "the devil and his angels. " 
Matt. 25:41. 

(3) The power, the knowledge and the wis- 
dom of Satan. The great power of any angel, 
and especially that of an archangel, in view of 
the expression, "the devil and his angels" 
(Matt. 25:41), showing that Satan must have 
been over the demons when angels, lead us to 
conclude that Satan has very great power. Al- 
luding, probably, to Satan's power, we read. 
"But Michael, the archangel, when contend- 
ing with the devil he disputed about the body 
of Moses, durst not bring against him a railing 
judgment, but said, The Lord rebuke thee." — 
Jude 9. Here Michael, the chief of angels — 
the archangel — and Satan, the chief of fallen 



52 The Nature and the Number of 

angels, meet in contention. The passage does 
not teach that the prince of unfallen angels was 
afraid of the u prince of the power of the air" — 
(Eph. 2: 2) — the prince of evil spirits, but, in 
showing that he was a foe, "worthy of the 
steel" of the archangel of unfallen angels, 
appears the power of the devil. Only the 
archangel was regarded as able to meet the 
arch-fiend. 

In Satan being the archangel of the fallen 
angels — " the devil and his angels — "he doubt- 
less appears in the rank he had when unfallen ; 
as there is but one archangel in heaven, Satan 
must have been that archangel. Consequently, 
Michael, now contending against Satan, was, 
before the fall, under Satan's command, but 
now fills the position which Satan filled when 
in heaven. So the Scriptures speak of " the 
power of Satan" (Acts 26:18; 1 Cor. 15:24; 
Eph. 2:2; Col. 1:13; 2 Thess. 2:9; Heb. 
2: 14) as being very great. Rhetorically, Satan 
is spoken of as working with "all power" — 
"the working of Satan with all power." — 
2 Thess. 2:9. "Rhetorically," I say; for any 
one who understands the Scriptures well 
knows that in the full qt literal sense only God 
has all power. 



the Devil and Demons. 53 

I now notice the power of a demon. From 
the power of an unfallen angel we conclude 
that the power of a demon — a fallen angel— is 
very great. In Daniel 10: 13 we read that one 
of these fallen angels withstood an unfallen one 
"twenty-one" years— a day in prophetic Ian 
guage means year— and could not pass until 
Michael came to his help. 

As to the knowledge and the wisdom of Sa- 
tan and his angels, when we consider the knowl- 
edge and the wisdom of an unfallen angel, 
and that Satan is thousands of years, and, may 
be, millions of years, advanced in study and ex- 
perience, we can but conclude that Satan and 
his angels, in knowledge and experience, are 
far beyond the possibility of the utmost stretch 
of human imagination. By his power and wis- 
dom "Satan fashioneth himself into an angel 
of light." — 2 Cor. 11:14. 

In doing this, Satan seems to sometimes ap- 
pear in bodily form.* As only the humanity of 
Christ was the subject of temptation in the wil- 
derness, in that He repelled Satan and called him 
Satan only in His last of the three temptations, 
we see that Satan manifested his great power 

*If any spirits appear in Spiritists' "seances/' at the 
calls of " mediums," here we have a sufficient explanation. 



54 The Nature and the Number of 



?? 



in so fashioning himself as an " angel of light 
as to keep Christ ignorant of his true character 
up to the self-evidently evil nature of his third 
temptation.* Commenting on Luke 3: 23, Ben- 
gel says: " On the other hand, there is also seen, 
at times, from the kingdom of darkness, bodily 
appearances." 

As to the depravity and the positive wicked- 
ness of Satan and his angels, in view of their 

*' ' Upo(j£?£uv Avtc), having come to Him, in a visible 
form , . . who did not wish it to be known that he was 
Satan ; yet Christ, at the conclusion of the interview, and 
not till then, calls him, in verse 10, Satan, after that Satan 
had plainly betrayed his satanity. . . . The tempter 
seems to have appeared under the form of a ypajUjuarevg-, 
scribe, since our Lord thrice replies to him by the word 
yeypaiTTai, it is written." — Bengel on Matt. 4: 3. 

In his Commentary, Scott, also, interprets Satan's appear- 
ance in bodily form. In view of unfallen angels having ap- 
appeared in bodily form, it is but to be expected of some of the 
appearances of the fallen angels. Those who deny that Jesus 
did not at first recognize Satan, overlook that only his humanity 
was tempted, and that Satan appears as an angel of light. 
4 'Satan gathers all his might and greatness for one more last 
and decisive onset ; but the result is that he hears more de- 
cisively and openly pronounced that which befitted his own 
character. . . . Probably the tempter drew near the 
first time in human form, as a good friend and adviser, 
but now the god of this world comes forward in his naked 
grossness, with the horrible an v d undisguised demand, Wor- 
ship me." — Stier's Words of Jesus, vol. 1, pp. 43, 44. 




Satan hates to see this. 
(55) 



the Devil and Demons. 56 

many thousands of years' sinning, if the brief 
moment of human life employed in the most 
outrageous lawlessness renders man unutterably 
and inconceivably wicked, what must be the 
4t depths of Satan's " and his angels' wickedness ! ! 
As the wickedness of Satan and his angels 
was noticed in Chapter I., and will further ap- 
pear in Chapter VI., I will notice that there are, 
notwithstanding the great wickedness of demons, 
degrees of wickedness among them — unless, 
since the Savior was on earth, they have all 
reached the bottom of wickedness. In Matt. 
12:45, Jesus, speaking of a demon, says: 
"Then he goeth and taketh with him seven 
other spirits more evil \jiovqpbzzoa — accusative 
pi. neut. comp.] than himself/' on which, com- 
menting, Bengelsays: "The seven, however, 
differ from that one in wickedness, perhaps also 
among themselves. . . . There are, there- 
fore, unclean spirits who are yet less evil than 
others; and there are other spirits exceedingly 
malignant." — In loco. So G. W. Clarke's, Barnes* 
and other commentaries.* 

*Matt. ,12: 43-45, by some, is presumed to speak of de- 
mons returning to a regenerate soul and ^making i r . again 
their home. But (1 ) in that the demon was not " cast out '," 
but went out of his own will; (2) instead of the heart being 



The Nature and the Number of 57 

The number of demons, in Mark 5: 9, is de- 
clared "legion." Not taking their own words, 
which could hardly be doubted, considering 
their stating their number to Jesus, Luke re- 
cords, "For many demons had entered into 
him." — Luke 8:30. Commenting on Mark 
5:9-13, Bengel says: "If in one nest [dwell- 
ing] there can be so many, how many there 
must be in the whole aggregate throughout the 
world! . . . The name legion implied a 
number exceeding this " — exceeding 2,000. 
Taking into consideration that one demon is in 
every non-Christian, and that in many cases 
one non-Christian, like Mary Magdalene and 

full of the Holy Spirit, as is a regenerate soul, the demon's 
going out left it " empty, swept and garnished" ; (3) it was 
his own house while he was away ; (4) he was therefore free 
to invite his companions home with him; (5) had the man, 
"by grace," been made the temple of God and filled by the 
Holy vSpirit (1 Cor. 3: 16), the demon would not have re- 
turned. Prof. McGarvey, perhaps, the ablest Campbellite 
scholar, says of this passage; '• The entrance of such a 
spirit into a man implied nothing as to his character, and its 
departure left his character unchanged. . . . The spirit 
had a kind of a home in it. . . . Finally, it is asked, 
does the parable teach apostasy? No." — Apostolic Guide, 
January 6, 1888. Stier : " It is not the beginning of regen- 
eration here spoken of, . . . but it is the offense of the 
hypocrite in false security." — Words of Jesus, vol. 2, p. 177. 




Satan's work- 
(58) 



the Devil and Demon*. 5£ 

the man who dwelt in the tombs, had more 
than one — some having a great number — the 
number of demons filling the air very greatly 
exceeds the number of human beings on the 
earth. Think of the power, the wisdom, the 
wickedness and the number of these foul spirits 
which constitute what God calls "the power of 
the air.'' — Eph. 2: 2. 




How Satan makes little girls look unlovely.— Ecel. 7: 9 ; Col. 3: 8. 



(00) 



CHAPTER V. 

SATAN'S KINGDOM. 

By Scott's, Adam Clarke's, Bengel'sand other 
commentaries, and Smith's Bible Dictionary 
(vol. 4, p. 2848), e*c ifXTTsarj tou dca^6Xo f j — ren- 
dered, " fall into the condemnation of the devil " 
(1 Tim. 3: 6) — is understood so as to state that 
pride was the cause of Satan's fall. 

Milton so understands Satan's fall : 

" . . . His pride 
Had cast him out from heaven, with all his host of rebel 
angels." 

And again : 

" My choice 
To reign is worth ambition though in 11611.' * 

Milton thus describes Satan's appeal in stirring 
up war in heaven : 

•' Will ye submit your necks and choose to bend 
The supple knee ? Ye will not, if I trust 
To know ye right, as if ye know yourselves 
Natives and sons of heaven." 

Martensen conjectures that Satan was ' 'Christ's 
younger brother" (this could have been so only 

(61) 








Father pleading with the boy to not be led by Satan into bad com- 
pany.- Prov 1:10; 2: 1-9; 3 : 1-0 ; 4 : 13, 14, 15. 



f62j 



Satan's Kingdom. 63 

by adoption), and " that he became God's adver- 
sary because he was not content to be second, 
but wanted to be first; because he was unwilling 
to bear the light of another, and wanted to be 
the light itself." Jacob Boh me : " Lucifer en- 
vied the Son his glory ; his own beauty deceived 
him, and he wanted to place himself on the 
throne of the Son." 

While the interpretation, making " Lucifer," 
mentioned in Isa. 14: 12, mean Satan, which has 
been extensively received from Jerome, of the 
fourth century, to the present, is now, by per- 
haps near all the best interpreters, rejected, yet, 
that the passage has not a distant allusion to his 
fall and to pride as its cause, I deem very far 
from certain. Probably because pride had been 
Satan's own downfall he resorted to it as best 
adapted to tempt our first parents and our blessed 
Savior. However strong this presumption may 
be, that human experience proves Paul did not 
err when ( 1 Tim. 3: 6) he provided against pride 
as one of Satan's most effective snares, is cer- 
tainly true. 

That there is a vast interval of time between 
the two first verses of the first chapter of Gen- 
esis — maybe many millions of years — is now 
the understanding of the best interpreters. 



64: Satan s Kingdom 



&■ 



Kurtz, and other eminent scholars, hold that 
the chaotic condition of the world, mentioned in 
Gen. i: 2, was the work of Satan — after its cre- 
ation, in verse I. In that the Scriptures make 
the chaotic condition of the world — mentioned in 
Gen. 1: 2 — a type of Satan's work, seen in the 
chaotic condition of the lost soul — which is im- 
plied in being "created in Christ Jesus " (2 Cor. 
5: 17; Gal. 6: 15 ; Eph. 2: 10; 4: 24) — this view 
seems to have support. But, be this as it may, 
being cast from heaven into this earth Satan has 
made it his kingdom. 

1 . The Scriptures represent this world as Satan s 
kingdom. That Satan and his angels were cast 
from heaven into this earth, in Chapter II., we 
saw is the plain teaching of the Bible. Having 
been cast here, by usurpery, Satan here set up a 
kingdom for himself. The following Scriptures 
very plainly speak of Satan as having this world 
for his kingdom. " If Satan casteth out Satan, 
he is divided against himself; how then shall his 
kingdom stand ?" — Matt. 12: 26. "How shall 
the prince of this world be cast out ?" — John 
12: 31. " The prince of this world cometh." — 
John 14:30. "The prince of this world hath 
been judged."— John 16: it. " The prince of 
the power of the air."— Eph. 2: 2. *Apyw>, 



Satan' s Kingdom. 65 



•a 



translated "prince," means "one invested 
with power and dignity, a person of -rank and 
influence, chief ruler, lord." See Grimm's, 
Cremer's — all the lexicons. Alluding to Sa- 
tan's rule, broken by Jesus: " Then cometh the 
end, when he shall have abolished all rule and all 
authority and power." — I Cor. 15: 24. These 
Scriptures not being considered has led preach- 
ers to say, "When Satan promised Christ the 
whole world, if he would worship him, he prom 
ised what he possessed not a foot of." But, by 
usurpery, being king of this world and knowing 
that Jesus had come to reclaim it, Satan's prom- 
ise involved this, namely: "As you have come 
to suffer and die, to wrest my kingdom back 
into the hands of its true Owner, you fall down 
and worship me and I will return it without your 
suffering and death to reclaim it." 

2. How Satan rides. In Matt. 12: 25 ; 43: 
44,45; Eph. 2:2; Matt. 7:22; 8: 16, 31 ; 9: 33; 
10: 1, 8 ; 12: 24, 26, 28 ; 17: 19 ; Mark 1: 34 ; 
3: 15, 23; 16: 9, 17; Acts 16: 16; 5: 16; 
8: 7 ; 1 Tim. 4: 1, demons are said to be 
in unregenerate souls; Matt. 12: 43, 44, 45, 
and Eph. 2: 2 clearly teaching that they — at 
least one demon in every son " of disobedience " 
or unsaved person — dwell or make the soul of 



CG Satan's Kingdom. 

every one who is not a Christian their "house."* 
Within the Bible is not so much as an intimation 
that the devil and his angels do not dwell within 
unsaved sinners in all ages, just as when our 
blessed Savior was on earth. The above Script- 
ures, with many others, teach that the works of 
the devil will be continued on earth until Jesus, 
at the close of this world's history, "shall have 
abolished all rule and all authority.' ' — I Cor. 
15: 24. Or, again, as Jesusf teaches, until 
"the devil and his angels" shall have been "cast 
into the eternal fire, prepared for the devil and 
his angels" (Matt. 25: 41), his work in the soul 
will continue. Satan and his demons residing 
within the hearts of sinners constitutes their 
hearts the throne of darkness. 

3. The organization of Satan 's kingdom. In 
Chapter IV. we have seen that the " kingdom of 
darkness " is ruled by the devil and demons, the 
devil being the "prince of demons' (Matt. 
12: 24), the demons being called the "angels" 
of " the devil."— Matt. 25: 41. As the angels 
of heaven are assigned various offices and mis- 

* See Stier's Words of Jesus, vol. 2, p. 176, et al. 

t Inasmuch as Jesus inspired the apostolic writings, they 
are as really His words as are His recorded sayings in the 
Gospels. I have no patience, therefore, with making the 
Gospels more authoritative than the Epistles. 



Satan's Kingdom. 67 

sions, so are the "angels " of the devil. Angel 
is not an English word, not a translation, but 
only an anglicising of the Greek v AyyzXo^ mean- 
ing messenger. See the lexicons. Satan, in 
organizing his kingdom, has at least one demon 
to every man; several appointed to a work 
where he deems one insufficient. In the gov- 
ernment of nations Satan appoints one demon 
to the rule of each nation, with, doubtless, a host 
under that sub-ruler and they distributed as he, 
under Satan's advice, may deem best. Thus,. 
in Daniel 10: 13, we read of one of these demons 
having the rule of Persia — "the prince of the 
kingdom of Persia." In Daniel 10: 20 we read 
of another demon to whose charge Satan had 
assigned " Greece" — "the prince of Greece."* 

* Offering nothing worthy of mention in support of his 
view, Adam Clarke contents himself with rejecting the view 
here presented, and interpreting the expression to mean 
earthly rulers. ( 1) The narrative bears prima-facie evidence 
in favor of these being some evil supernatural spirits. (2) As 
well say that *• Michael" and the angel who came to Daniel 
were not angels as to say these were not evil angels. The 
late Prof. Ezra Abbott, of Harvard University, says : "The 
prince of Persii, prince of Grecia, and Michael, your prince, 
are apparently the guardian angels of the nations referred 
to."— Smith's Bib. Die, Vol. III., p. 2587 Michael, of 
God ; the others, of Satan. See Gesenius, Rosenmuller, 
Hitzig, Eisenmenger, et al, 



68 Sa/an's Kingdom. 



«v 



This may parallel and explain the devil's deceiv- 
ing the nations, mentioned in Rev. 20: 3. 

Infidelity has objected: "Your having the 
devil at work all over the world makes him om- 
nipresent." 

But, remembering, as we have seen, in Chap- 
ter IV., that the demons, under Satan, out- 
number earth's inhabitants; that their power 
over nature is like to that of angels ; and that, as 
with angels, time and space are as nothing, this 
objection is groundless. A ruler of a great na- 
tion, through electricity, has immediate com- 
munication with all his government officials 
throughout his dominion. If necessary, in a few 
hours, a ruler of a great country can be in any 
part of his dominion. Considering Satan's 
power, the power of mind over matter, and that 
spirits are not subject to matter, to time or to 
space, how much more easily can Satan be suf- 
ficently present to rule the world ! Satan's rule, 
therefore, does not imply omnipresence, but 
only that he be in close communication with his 
angels and have power to pass with sufficient 
swiftness from one part of the globe to the other 
so as to be, in effect, simultaneously present 
throughout its boundaries. With the wisdom 
of angels Satan has organized his kingdom — 



Satan s Kingdom. 



69 



infinitely more effective than is the organization 
of Jesuitism. 

Not only has Satan thus organized his angels ; 
but, in giving them charge of wicked men and 
women, he has all sinners organized into his 
kingdom — just as God has organized Christians 
into His kingdom. 

Trusting this brief and imperfect sketch of the 
organization of Satan's kingdom will enable the 
reader to have such a conception of the soul's 
struggle against the powers of darkness as to 
feel, 

" My soul, be on thy guard, 
Ten thousand foes arise, 
The hosts of sin are pressing hard 
To draw thee from the skies," 

I close this chapter. 



llJ Ch pj siriAi^pjtfor^. , 




Have you on this armor?- Eph. 6: 10-X7. 




Satan tempting to steal.— Eph. 2: 2, 3. 



(70) 



CHAPTER VI. 

THE WORKS OF SATAX. 

i. Satan the ''father" of sin in man. In 
Genesis, the third chapter, we see that Satan in- 
troduced sin into the world Our blessed 
Savior's words, that "the devil . . . was 
a murderer from the beginning" (John 8: 44), 
imply Satan as the introducer of sin into the 
world. So do all those Scriptures which speak 
of the casting out of Satan, the " prince of this 
world," and his final subjection as the salvation 
of the earth. 

(1) Satan suggests and puts sin into the heart. 
"After the sop Satan entered into him." — John 
13: 27; Luke 22: 3. ' 'Ananias, why hath Satan 
filled thy heart to lie to the Holy Ghost and to 
keep back part of the price of the land." — Acts 
5: 3. Satan beguiled Eve; moved David to 
number the people ; persuaded Ahab to go up to 
Ramath Gilead (1 Chron. 21: 1; 1 Kings 22: 
21-23.) 

Thus Satan puts wicked thoughts and unbe- 
lief, of every form and shade, into minds. Not 

(71) 




Sataa produces suicide— Matt. 27: 5. 
(72). 



The Wofks of Satan. 73 

only this, bat Satan, by preventing the truth 
from growing, after it has been planted into the 
heart, is the father of unbelief, causing men in 
unbelief, to close their eyes to the truth and 
rush blindly into self-destruction. In the parable 
of the sower Satan snatches away the word from 
the heart. Against the counsel of the Lord, 
Satan led Ahab to go up into a self-destructive 
battle, (i Kings 22: 21, etc.; Mark 4- 15.) To 
Pharaoh's own destruction in the Red Sea, Satan 
persuaded him to not believe, and to resist the 
word of the Lord. God, by His permissive provi- 
dence, for men's wickedness, " sends them strong 
delusion, that they should believe a lie, that they 
all might be damned who believed not the truth, 
but had pleasure in unrighteousness. " — Ex. 7th 
to 15th chapters; 2 Thess. 2: 10, 12. Thus de- 
ceived, lost souls, confident of peace, like 
Pharaoh, madly rush into the vortex of eternal 
punishment, illustrating the Scripture, " There 
is a way that seemeth right unto a man, but the 
end thereof are the ways of death." — Prov. 14: 12. 
Deceiving "the nations" (Rev. 20: 3), Satan, 
from the most obscure citizen to the highest 
ruler, leads them to vote and make iniquitous 
laws ; leads them to believe their numbers, 
wealth, and other great material strength, ren- 



74 The Works of Satan. 

der them invulnerable against all danger; and, 
to their own ruin, leads them into their ungodly 
wars. To those who are not blinded by "the 
god of this world " (2 Cor. 4: 4), this lesson is 
written in letters of living light. Satan stirs up 
people to steal, rob, and to commit all depreda- 
tions. Compare Job 1: 12. 

(2) Satan, in working his infernal ruin to 
souls, works wonders. 

In his contest before Pharaoh, in deceiving 
him, Satan wrought such miracles that Pharaoh 
was, step by step, led into destruction. (See 
Chapter VII. and " (c) " for full explanation of 
Pharaoh's case.) God says, "Whose coming 
is according to the works of Satan with all power 
and signs and lying wonders \zif)aac <fievdoi>7 — 
pseudo signs or miracles], and with all deceit of 
unrighteousness." — 2 Thess. 2:9, 10. "But 
the Spirit saith expressly that in later times some 
shall fall away from the faith*, giving heed to 

* (1) A sinner or deceived soul can " fall from grace" 
— that is, from where grace moves on his heart or can reach 
him. — Gal. 5: 4. (2) A true Christian blackslides in many 
cases, but never falls from grace. (3) If one true Christian 
can fall from grace and be lost, so might all ; and thus the 
plan of salvation might be a failure. (4) Paul argues that if 
we were saved while sinners from being sinners, " much 
more then, being justified, shall We be saved." — Rom. 5: 9. 



The Works of Satan. 75 

seducing spirits and doctrines of devils." — i 
Tim. 4: 1. 

In Spiritism and in false miracles we have 
these Scriptures, by Satan and his demons, ful- 
filled — in zspaac </>s'jdo'Jz — pseudo miracles ; yet 
so much like the genuine as to deceive the most 
worldly wise men. 

(3) In leading men into destruction Satan orig- 
inates false doctrines, "heresies" and false 

(5) In regeneration we were saved so as to never " depart " 
from Jesus. — Jer. 32:39, 40. (6) The Holy Spirit seals — 
that is, makes secure — every believer. — 2 Cor. 1:22; Eph. 
1:13; 4:30. (7) God continues the saving work in every 
regenerate soul to the end. — John 13: 1 ; Phil. 1:6; Psa. 
138:8. (8) Once in Christ, the believer "cannot" sin as 
does the world. — I John 3:6, 9, 10; 5: 18. (9) Every true 
Christian has " everlasting life." — John 5: 24. (10) Every 
true Christian "shall never perish." — John 10:28. (n) 
"All things work together " for the good of the true Chris- 
tian, instead of any for His falling from grace. — Rom. 8: 28. 
(12) Jesus prays for all true Christians and by his prayer so 
anticipates their falls that their faith never fails. His prayer 
is a/ways heard. Compare Luke 22: 32 ; Heb. 7: 25 ; John 
II: 42. (13) No temptation — nothing — " shall be able to sep- 
arate us from the love of God which is in Christ Jesus." — 
Rom. 8: 38, 39 ; Song of Solomon 8: 6, 7. (14) The Lord 
will not suffer any child of His to be tempted so as to lead it 
to fall away from grace. — I Cor. 10: 13 ; 2 Peter 2: 9 ; Job 
1:12; 2: 6, 7. (15) No power can u pluck " a child of God 
out of God's "hand." — John 10:28, 29. (16) Temptation, 
instead of causing the child of God to be lost, only refines 




(76) 



The Works of Satan. 77 

churches. Instead of heresies, false doctrines 
and false churches being tolerated in the Script- 
ures as mere intellectual infirmities, the Script 
ures most severely condemn them. "Now 
the works of the flesh " (Satan working through 
the "flesh") . . . "are these, fornication, 
uncleanness, lasciviousness, idolatry, sorcery " 
(Spiritism), "enmities, strife, jealousies, wraths, 
factions, divisions, heresies, drunkenness, revel- 

him. — I Peter I: 7. (17) Instead of falling from grace, the 
true Christian will come off, not barely saved, barely con- 
queror, but " more than a conqueror." — Rom. 8: 37. All who 
are supposed to have fallen away were only Christians m 
profession. Thus (1), the branch taken away from the vine is 
only the sucker branch. — John 15:2. (2) The Bible likens 
one who "falls away" to the "dog" returning "to his 
vomit," because never a clean animal, and to the " sow " re- 
turning to her " wallow," because never a sheep. — 2 Peter 
2:22; Prov. 26:11. Such were Alexander, Hymeneus, 
Judas, Simon Magus. Thus, Judas is called a devil one 
year before he betrayed Christ. — John 6: 70. Before the be- 
trayal he is called a thief. — John 12:6. See Tholuck, in 
loco. So the Scriptures warn us against many professors 
as false. — Matt. 7:21-23. John says that instead of the 
true Christian living as the sinner, "he that committeth 
sin is of the devil." — 1 John $:&; and every one who 
professes to have been born of God and yet lives as the 
world (the Greek is eyvum — perfect tense, "conveying the 
double notion of an action terminated in past time and of 
its effect existing in the present." — Bagster's Lex.) " is a 
liar." — 1 John 2:4. He tells us that instead of one's 
life proving falling away, that "in this" — in life, contin- 




The poor boy whom Satan led to run off from home. 
(78} 



The Works of Satan, 79 

ings" foo/jLoe, rendered " revelings," Hedericus 
defines, saltationes in comessationibus, ct saltationes 
universal— dancings in merry-makings and danc- 
ings in general." So do Liddell and Scott's 
Lexicon define the word. " Reveling " is here 
used by the translators as in Byron's poem — 

u There was a sound of revelry by night " 

i. e. y sound of dancing. Thus God's word puts 
dancing in the blackest catalogue of sins.) — Gal. 
5: 20, 21. We, therefore, read of "the doctrine 

uance— " the children of God are manifest and the 
children of the dtvil. '— 1 John 3: 10. Jesus says that 
instead of a professor going back proving falling away, 

"If ye continue in my word, then are ye my disciples." 

John 8:31. So, John says of those whom brethren who 
believe in "falling from grace," would say had '-fallen 
from grace," " they went out from us, but they were not of 
ms ; for if they had been of us, they would no doubt have 
continued with us."— 1 John 2: 19. Such are deliberate 
hypocrites or the rocky-ground hearers of Luke 8: 13. Not 
one of the lost professors, at the judgment, had ever by 
Christ been known as His— not fallen from grace— but Jesus 
says to them, « I never knew you."— Matt. 7:23. Paul's 
fear of being "a cast away" had no allusion to fear of being 
lost, but to fear of not winning the crown — a fear, lest hav- 
ing urged "others" to run the best race, he would be ex- 
celled. Compare Dan. 12:3; 1 Cor. 3:12-15; 15:41; 
Matt. 20: 16. Heb. 6: 4-6, does not mean the true Chris- 
tian, but rocky-ground hearers, of Luke 8: 13, who never 
had "root." Num. 22d, 23d and 24th chapters, especially' 
chap. 22:18; 23:5-10; 24:2, 10-13, 16, show that the 




Satan in the bad boy. 



(80) 



The Works of Satan. 81 

of Balaam," " the doctrine of the Nicolaitanes," 
"doctrines of men," and these all being 
the inspirations of demons, the Scriptures 
sum them up in the expression, " doctrines of 
devils," and they exhort us to u sound doc- 
trine." Compare Rev. 2: 14, 15 ; Col. 2: 2, 8 ; 1 
Tim. 4: 1-3 ; 1: 19-20; 2 : 13, 14; Tit. 1: 9; 2: I. 
Against false doctrines God says: " I testify unto 
every man that heareth the words of the prophecy 
of this book, If any man shall add unto them, 

heathen priest, who never was regenerated, had all that Heb. 
6 mentions. The term " sanctified," mentioned in Heb. 10: 
29, does not refer to man, but to Christ, as by his " blood" 
sanctified, i. e., set apart as our Savior — " whom the Father 
hath sanctified and sent into the world." — John 10: 36. See 
Scott's Com., in loco. A comparison of Ex. 23:8; Deut. 
25: 1 ; 1 Kings 8:31, 32; Deut. 16: 19, 20; 2 Kings 14:6, 
clearly shows that the " r'ghteousness " which is lost, in 
Ezek. 18:24,25; 33:12-16, is not Christ's, but the legal 
righteousness of the Old Testament. As to angels and our 
first parents falling, since they never had the "grace " of the 
cross to fall from, were never in the hand of Christ to be 
"kept by the power of God, through faith unto salvation " 
(John 10: 28, 29; 1 Peter I: 5), but stood only in their own 
strength and righteousness —being wholly unlike the case of 
the true Christian — they have no bearing on the question. 
Since the "love of Christ constraineth" (2 Cor. 5: 14) the 
Christian to live right, and not the fear of hell, and since 
all true obedience is from love, the doctrine of Christ's pre- 
serving love to the believer will so draw out his heart into 
His service as to make the best possible life. 



82 The Works of Satan. 

God shall add unto him the plagues which are 
written in this book; and if any man shall take 
away from the words of the book of this proph- 
ecy, God shall take away his part from the tree 
of life, and out of the holy city, which are 
written in this book/' — Rev. 22: 18, 19. Against 
the devil the Scripture exhorts all who hold the 
truth to hold "fast the faithful word as he hath 
been taught, that he may be able by sound doc- 
trine both to exhort and to convince gainsay- 
ers," and to "speak thou the things which be- 
come sound doctrine." — Tit. 1:9; 2: 1; 2 Tim. 
4: 2.* 

(4) Satan's work on the body. Until man 
admitted Satan into his life, as to man, there 
was neither disease nor death. 

{a) Producing the death of the body. But 
when man sinned, according to God's mandate, 
"in the day that thou eatest thereof thou shalt 
die " (JTlQ* HID is rendered in Gesenius' Lexi- 
con, "dying, thou shalt die." That is, in both 
soul and body, dying creatures). — Gen. 2: 17. 

* (a) Such is the devil's influence on people of these 
" last" times that we find prophecy fulfilled, in their hatred 
to " doctrine " and to " doctrinal " preaching — even church- 
members and some ministers thus helping the devil—** For 
the time will come when they will not endure sound doc- 
trine." — 2 Tim. 4: 3. 



The Works of Satan. 83 

"Sin and death are indissolubly associated to- 
gether ia the Old and the New Testaments. 
Death is not merely the natural fruit of sin 
(Jas. i: 15), but its just punishment as wages 
(Gen. 2: 17; Rom. 6: 23), and an expression of 
the divine wrath (Psa. 90: 7-10; Rom. 2: 5-8). 
We are subject to it because we are subject 
to the law of sin, and in virtue of our union with 
Adam (Rom. 5. 17; 1 Cor. 15: 22). It has 
been denied by some (Pelagius, the Socinians, 
etc.) that physical death was included in this 
penalty. The body is regarded as having been 
mortal before the fall. This view is in contra- 
diction to what seems to be the plain meaning 
of the words, ' in the day thou eatest thereof 
thou shalt surely die (i. e., begin to die or be- 
come mortal — Gen. 2: 17), when read in the 
light of the curse, in Gen. 3: 19, 'Unto dust 
shalt thou return.' Although our first parents 
did not actually return to dust the very day they 
sinned, nevertheless the principle of death then 
began to work in them (Augustine, De Pecc. 
Mer., i. 21). Nor is it necessarily true that the 
body is mortal, especially when we consider its 
union with the soul. Man was created in the 
image of God and this might have kept him from 
the fate of brutes (Dorners' Thelogy ; Oehler, 




Satan has taken mother to the grave -Rom. 5: 12. 
(84) 



The Works of Satan. 85 

Theol. of the O. T., sec. 39). This physical 
immortality was, however, conditional upon his 
maintaining the state of innocency." (SchafT- 
Herzog Encyc, vol. 1, p. 618.) 

Tholuck : " ddvazo^ (rendered death) compre- 
hends bodily death, existence in the realm of 
spirits, the full sense of guilt and misery, each 
of which is also involved in the other. 
Where sin exists there the Odvaros (death) ap- 
pears in all its multifarious modifications, and the 
consequences which it entails. Even the text, 
Gen. 2: 17, is applied by the Rabbins to death, 
in its most comprehensive import. — in I. So 
Crysostom, Theophylact, Grotius, Limborch, 
Bengel, Schmid, Michaelis, Adam Clarke, Mat- 
thew Henry, et mid. al. See, also, 1 Cor. 15, 
especially verses 22, 26, 56. 

Satan, by having entered into men's lives and 
thus bringing death, in the Scriptures, is said to 
have "the power of death." — Heb. 2: 14. When- 
ever, therefore, we stand and behold the awful 
and heart-rending scene of our loved ones dy- 
ing, stand beside their fallen tabernacle, walk 
through the city of the dead, look upon the 
crape being worn, hear the wail of the bereaved 
and behold the widow and the orphan, we see 
what the " power " of the devil hath wrought. 




-?s^ t vv^v* 



The old serpent and the fool— Prov. 23: 32; Rev. 20: 2; Gen. 3: 1. 



(.86) 



The Works of Satan. 87 

Yet, sinners will not leave his service for the 
Giver of life ! * 

(b) Satan producing disease. Disease causing 
death and Satan's having the " power of death " 
(Heb. 2: 14) imply that he has the power of 
producing the cause — disease, in most cases — of 
death. How any one, accepting the teaching 
of the Scriptures, that Satan has the " power of 
death/' can doubt that he, therefore, has the 
1 ' power " of disease is beyond conjecture. (See 
farther on as to the effect of the fall on nature, 
under "(c)" of this chapter.) 

In Chapter I. — as through the whole of this 
book — that demons are real and personal evil 
spirits was demonstrated. The position that 
demonical possessions are but ''superstitious 
notions" finds no favor in the word of God. 
"The superstition in things of far less moment 
was denounced by our Lord ; can it be sup- 
ported that He would sanction, and the Evan- 
gelists be permitted to record forever, an idea 
of itself false, which has constantly been the 
very stronghold of superstition? Nor was the 

^"Because geological history shows that the death of lowe; 
animals existed long before man's creation, as if man and 
they were the same in nature, being and destiny, some have 
concluded man's physical death not due to the fall. 



88 The Works of Satan. 

language used such as can be paralleled with 
mere conventional expression. * There is no 
harm in our speaking of certain forms of mad- 
ness as lunacy, not thereby implying that we 
believe the moon to have or to have had any in- 
fluence upon them ; . . . but if we began to 
describe the cure of such as the moon's ceasing 
to afflict them, or if a physician were to solemn- 
ly address the moon, bidding it abstain from 
injuring his patient, there would be here a pass- 
ing over to quite a different region . . . there 
would be that gulf between our thoughts and 
words in which the essence of a lie consists. 
Now Christ does everywhere speak such lan- 
guage as this.' (Trench on Miracles, p. 153, 
where the whole question is ably treated.) Nor 
is there, in the whole of the New Testament, 
the least indication of any * economy ' of teach- 
ing on account of the 'hardness' of the Jews' 
* hearts. ' Possession and its cure are recorded 
plainly and simply; demoniacs are frequently 
distinguished from those afflicted with bodily 
sickness (see Mark 1:32, 16: 17, 18; Luke 6: 
17, 18), even, it would seem, from the epileptic 
{asXr^ta^o/jLtvoo^ — subject to epilepsy, Matt. 4: 24); 
the same outward signs are sometimes referred 
to possession, sometimes merely to disease 



The Works of Satan. 89 

(comp. Matt. 4:24, with 17:18; Matt. 9:32, 
with Mark 7: 32, etc.); the demons are repre- 
sented as speaking in their own persons with 
superhuman knowledge, and acknowledging our 
Lord to be, not, as the Jews generally called him, 
son of David, but Son of God. (Matt. 8:29; 
Mark 1:24; 5:7; Luke 4:41, etc.) All these 
things speak of a personal power of evil, and if 
in any case they refer to what we might call 
mere disease, they, at any rate, tell us of some- 
thing in it more than a morbid state of bodily 
organs or self-caused derangement of mind. 
Nor does our Lord speak. of demons as personal 
spirits of evil to the multitude alone, but, in his 
secret conversations with his disciples, declares 
the means and conditions by which power over 
them could be exercised. (Matt. 17: 21.) Twice, 
also, He distinctly connects demoniacal posses- 
sions with the power of the Evil One ; once in 
Luke 10: 18, to the seventy disciples, where He 
speaks of His power and theirs over demoniacs 
as a ' fall of Satan/ and again in Matt. 12: 26-30, 
where He was accused of casting out demons 
through Beelzebub, and instead of giving any 
hint that the possessed were not really under 
any direct and personal power of evil, He uses 



90 The Works of Satan. 

an argument, as to the division of Satan against 
himself, which, if possession be not real, be- 
comes inconclusive and almost insincere. Last- 
ly, the single fact recorded of the entrance of 
the demons at Gadara (Mark 5: 10-14) ' n to the 
herd of swine, and the effect which that entrance 
caused, is sufficient to overthrow the notion that 
our Lord and the Evangelists do not assert or 
imply any objective reality of possession." — 
Smith's Bib. Die, vol. 1, pp. 585, 586, 587. 

Thus, Stier says: " We do not read that the 
man or the men rushed upon the two thousand 
swine, to drive them into the sea : it is only 
said, that the devils went out and entered into 
them." — Words of Jesus, vol. 1, p. 359. Ne- 
ander recognizes the absurdity of the demoniac 
being let loose upon the swine. See Ebrard, in 
Schaff-Herzog Encyc, vol. I, p. 624. 

From the Scriptures, therefore, that disease 
and insanity are the works of Satan and his de- 
mons is very evident. The insane, in our asy- 
lums, in the time our Savior lived on earth 
would have been called demoniacs. The de- 
moniac, who abode "in the tombs" (Mark 5: 
1 -12), by any court would now readily be 
sent to the insane asylum. 



The Works of Satan. 91 

*(c) Satan's reign in all physical and animal 
nature — the fall affecting the whole earth. Gen- 
esis 3: 14-20, clearly teaches that by the fall Satan 
has affected the physical and the animal as well 
as the spiritual world. The promised "new 
heaven " and the "new earth " and the making 
of "all things" new inevitably imply that the 
fall has wrought direful effect upon the " whole 
creation." — Rev. 21: 1, 5. God says that, as 
the effect of the fall, fi the whole creation groan- 

* The cases of the man who was "born blind'' (John 
9: 32) and the one who " from a child 1 '' (Mark 9: 14-26) was 
possessed of "an unclean spirit," show that these unusually 
badly afflicted cases do not result from any moral offence of 
their own ; but that they come from inheriting the state of 
fallen humanity. See Psa. 51:5; Psa. 58:3; John 3:6; 
Eph. 2: 3 — Scaff-Herzog Encyclopedia, vol. I, p. 624; Job 
14: 1-4; II: 12. While not inheriting guilt, inheriting sinful 
nature, as the reader will, from the Scripture just referred to, 
clearly see, infants inherit all the conditions of disease and 
death. Dying in infancy, they are not taken to God as they 
are, but, as Jesus takes them to Himself with one hand, with the 
other He dips them into His blood, washing from their nature 
all the effects of the fall. Thus, they enter paradise, not to 
grow up sinners, but angels. In a late work, called the 
"Oldest Church Manual," Dr. Philip Schaff, Presbyterian, 
and the most prominent church historian of America, says : 
" The Baptists and the Quakers were the first organized 
Christian communities which detached salvation from ecclesi- 
astical ordinances, and taught the salvation of unbaptized in- 
fants and unbaptized but believing adults." 



92 The Works of Satan. 

eth and travaileth in pain together " under the 
rule of Satan. — Rom. 8: 22. On this passage, 
Tholuck : "It is more natural .... to 
refer it to the concord in the fates of nature and 
of man . ' ' Bengel : ' ( Creaturarum universitateiri ' 
— "the whole aggregate of creatures without 
exception is intended" — on Rom. 8: 19. So, 
Harless' Christian Ethics, p. 36 ; Robinson's 
and Grimm's Lexicons on Kziatz; CEcumenius, 
Ambrose, Matthew Henry, the late Prof. A. N. 
Arnold in Baptist Quarterly, April, 1867, an d a 
host of interpreters. 

In Eph. 2: 2, by speaking of Satan as "the 
prince of the power of the air," God indorses 
the then opinion, of both Jews and heathen, that 
the air is full of evil and active spirits. While 
God has not permitted Satan to have unlimited 
rule over men, the lower animals and inanimate 
nature, yet, that He has given him rule over 
them, is certain. 

Thus, in Job, first chapter, we learn that God 
permitted Satan to bring "fire" on the earth, 
originate a cyclone and incite to robbery. Luther 
was probably right in attributing the origin of 
mosquito.^ and other annoying insects to Satan.* 

* In the plagues of turning rods into "serpents," turning 
waters into "blood," and making "frogs," it is recorded 



The Works of Satan. 93 

At the close of creation God pronounced all 
His work good. I do not believe, therefore, that 
any pests, as pests, then existed. Whether what 
are now pests existed in any form or condition, is 
another question. The discords and antagonisms 
of nature ; its curses and its sorrows, with man, is 
the " whole creation" in groans and travail. 
Speaking of the work of Satan, through the 
fall, Milton re-echoes Rom. 8: 20-22: 

"Thus began 
Outrage from lifeless things, but Discord first, 
Daughter of Sin, among the irrational, 
Death introduced, through fierce antipathy : 
Beast now with beast 'gan war, and fowl with fowl, 
And fish with fish ; to graze the herb all leaving, 
Devoured each other; nor stood much in awe 
Of man, but fled him, or with countenance grim 
Glared on him passing, These were from without 
The growing miseries, which Adam saw 
Already in part, though hid in gloomiest shade, 
To sorrow abandoned ; but worse felt within, 
And in a troubled sea of passion tossed." 

that the magicians " did so with their enchantments." Infi- 
del interpreters and some others have explained that these 
magicians wrought only seeming miracles. But Franklin 
Johnson, D.D., well says: ''But the Scriptures recognize 
the possibility of miracles from evil sources, Gen. 3 : 1-5 ; 
Deut. 13 : 1-5 ; I Sam. 28: 7-25 ; Matt. 24 : 24 ; Luke 1 1 : 19; 
2 Thess. 2 : 3-12 ; Rev. 13 : 1 1-14, and gives us a simple test 
by which we may determine when they are evidences of the 



94 The Works of Satan. 

As, before the fall, all nature was harmony — 
no discord or antagonisms — all peace and bliss ; 
no unfavorable climate, no disease or death 
to man; what a blessed world would this be 
without Satan ! "When the righteous are in 
authority the people rejoice: but when the 
wicked beareth rule, the people mourn." — 
Prov. 29: 2. 

In the Satanic reign, in the disruption and the 
discord of all creation or nature, is the explana- 
tion of disease and death. Redemption, in this 
world, having redeemed only the soul, explains 
how the infant and the Christian, as the wicked, 

divine presence, Deut. 13 : 1-5. The demoniacal possessions 
of Christ's day may be ranked among these wonders of Sa- 
tan's kingdom It is possible, also, that modern Spiritualism 

must be placed in the same category There 

was but little opportunity for deception. ... . The 
king had access to the books containing the secrets of the 
magicians ; and if their works were mere tricks they would 
hardly have hardened his heart, as they are said to have 
done. There was no doubt much of jugglery connected 
with ancient magic ; but the evidence almost compels the 
belief that magic was also connected with evil spiritual 
influences. This alone will account for the severe legislation 
of Moses against it, Ex. 22: 18; Deut. 18: 10. Crantz: 
"Angekoks, of Greenland, acknowledged, after their conver- 
sion to Christianity, that much of their conjuring had been 
nothing but trickery; but in a great eal of it there had 



The Works of Satan. 95 

are subject to the difficulties, the trials of this 
earthly existence, and to disease and death. 

In Satan's being the " prince of the power of 
the air" — ruling in chaotic nature — we have the 
explanation of his having the " power of death." 
(Heb. 2: 14.) 

As to the medical treatment of disease — 
meeting the devil by medicine — that this is 
necessary, is as reasonable as to use means, 
within the spiritual sphere, for overcoming the 
devil — praying God to bless the medicines. 
That God, in the physical as well as in the 
spiritual realm, should often bless independently 
of means, is, in the highest degree, to be ex- 
been some spiritual influence, which they now abhorred, but 
could not describe." It is almost the unanimous opinion of 
historians that the magicians, while ready to deceive, had 
great confidence in the assistance of spiritual influences and 
it is difficult to read the account of Elijah's interview with the 
priests on Mount Carmel without the conviction that they 
expected signs and wonders from their gods. — 1 Kings 18 : 
19-40. Those powers of evil are mercifully restrained 
within narrow limits." — Moses and Israel, p. 40. Adam 
Clarke: "There can be no doubt that real serpents were 
produced by the magicians." — On Ex. 7: II. In view of God 
having made only that which was "good " and the power of 
Satan, within certain limits, to form life, I submit that the 
more reasonable view is that of Luther —that the devil makes 
mosquitos and other pests. 



96 The Works of Satan. 

pected. Hence, throughout the history of re- 
vealed religion are many well proven cases of 
disease being removed by prayer. To some of 
them I rejoice in God to say, I am a personal 
witness — some in my own case. Of the "pres- 
byters," by anointing with oil, and prayer cur- 
ing sickness, commenting on Jas. 5: 14, Bengel 
says: " This was the highest faculty of medi- 
cine in the Church." (The anointing was a 
symbol of the Holy Spirit, by Whom they were 
healed.) That God is as ready as ever to heal 
the sick, in answer to the prayer of faith, I have 
no doubt. In apostolic times it seems, as now, 
that but few had the gift of healing the sick. 
Compare Matt. 4: 23; Luke 9: 6; Acts 10: 38; 
and 1 Cor. 12: 9, 28, 29, where you will see 
that not all had the "gift of healing." As Paul 
left Trophimus at Miletus "sick" (2 Tim. 4: 
29), it is evident that he had not the "gift of 
healing" — at least, at all times; or, that it was 
not the Lord's will, in that case, to heal at pres- 
ent Yet — this by the way — I advise no one, 
unless very certain of healing faith, to dispense 
with medicine. In the next chapter will be 
noticed why God permits Satan to afflict — 
especially to afflict infants and Christians. 



CHAPTER VII. 

GOD OVERRULING SATAN AND MAKING HIM HIS 
AGENT FOR THE GREATEST GOOD AND FOR HIS 
GLORY. 

" The Satan of the Scriptures is a portrait in- 
dependent of Persian mythology. He and 
Ahriman agree only in this, that they are alike 
spirits of evil. . . . Ahriman rules over half 
the world and is independent of Ormuzd. 
Satan's dominion is limited and subject to the 
supreme authority of God. Ahriman is co- 
eternal with Ormuzd, Satan is a creature who 
apostatized from the truth." — SchafTHerzog 
Ency., vol. i, p. 632. 

That God rules all things after the infinite 
counsel of His ozvn blessed will is the teacliing of 
the Bible. " For I am God, and there is none 
else ; I am God, and there is none like me ; * de- 

* The teaching of some German and Dutch infidels, ac- 
cepted and aped by certain English and American scholars, 
because being put forth under the iniprimatitr of " German 
scholarship," that Jehovah, like the gods of other nations, 
was but a tutelary or tribal god is ridiculously and wickedly 
absurd. 

(97) 




Jesus makes a dying bed soft as downy pillows are.— Num. 23; ;0. 



(9! 



Making Him His Agent. 99 

daring the end from the beginning, and from 
the ancient times things that are not yet done ; 
saying, My counsel shall stand, and I will do all 
my pleasure." — Isa. 46: 9, 10. 

" See that I, even I, am he, 
And there is 1,0 god with me : 
I kill, and I make alive ; 
I have wounded, and I heal : 

And there is none that can deliver out of my hand. 
For I lift up my hand to heaven, 
And say, I live forever. 
If I whet my glittering sword, 
And mine hand take hold on judgment ; 
I will render vengeance to mine adversaries, 
And will recompense them that hate me." 

— Deut. 32:39-41. 

" I know there is no God in all the earth [that 
is, He is the only God] but in Israel. " — 2 Kings 
5:15. " I am the first, and I am the last ; and 
beside me there is no God." — Isa. 44: 6. 

" The Lord hath established his throne in the heavens ; 
And his kingdom ruleth over all." — Psa. 103: 19. 

Under the supreme and independent Ruler the 
Christian triumphantly and joyfully exclaims : 
/'We know that to them that love God, all 
things work together [awepytc sc^ dyadou — liter- 
ally, work together into good] to them that are 
called according to his purpose." — Rom. 8: 28. 



100 God Overriding Satan 

"For our light affliction, which is for the mo- 
ment, worketh for us more and more exceedingly 
an eternal weight of glory." — 2 Cor. 4: 17 

When Satan and his angels were cast out. into 
the earth, instead of being given here absolute 
power, it is recorded that God put them into 
"chains" or bonds — not literal "chains," but, 
as Adam Clarke says, "'chains of darkness' is 
a highly poetic expression " ; an expression in- 
dicating that God holds Satan in His own power 
and that Satan's reign, instead of being infinite, 
is limited by the wisdom, the power and the 
goodness of Him who worketh all things after 
the infinite counsel of His own irresistible and 
blessed will. God, therefore, in all things, so 
overrules Satan that "all things" he does he 
only glorifies God, works good to the Christian 
and "spits into his own face." To illustrate — 
(a) Christ said to Peter : " Simon, Simon, behold, 
Satan asked to have you, that he might sift you 
as wheat : but I have made supplication for thee, 
that thy faith fail not"— Iva [irj exXbrij r t ttccftc^ aou, 
literally, that thy faith should not possibly en- 
tirely fail thee.* — Luke 22: 32. 

* See Cremer's, Grimm's — the Lexicons-on ek^Itttj, So Stier, 
Bengel, Matthew Henry, et al. It is the 2 Aorist subjunc- 
tive — possibility. See Winer's N. T. Gram., p. 287. 



and Making Him His Agent. 101 

' E^zr / aazo y rendered, in the New and the 
Bible Union Versions, "asked" (though the 
verb is in the middle voice, it is here used as 
active, as the middle and the active are some- 
times interchangeable — Winer's N. T. Gram., p. 
256) — a rendering sustained by the Lexicons and 
the Commentaries.* The marginal rendering of 
the New Version is, "obtained you by asking." 
Paraphrased : " Satan has asked me for you, to 
destroy you, as he is destroying Judas, who 
never was a child of God (John 6: 70, 71); I 
have granted the request, but have so limited 
it, by my prayer, that your faith, while it will be 
partly eclipsed ( \Exki7zr} , rendered "fail," in 
Greek classics, says Grimm's Lexicon, means 
to eclipse, and it is the word whence comes our 
word " eclipse," which means, not failure or ex- 
tinction, but covering or hiding), should not 
be utterly eclipsed; and that, instead of the trial 
destroying you, it shall be overruled to sifting the 
chaff and the trash from you and in making you a 
better Christian." As Lange comments : "The 
holy supplication of mercy countervails before 
God the daring appeal of the accuser." And as 

"(/remer's, Grimm's, Greenfield's, Bagster's, Liddell and 
Scott's, and Robinson's Lexicons — doubtless, all others. 
By Commentators Stier, Alford, Bengel, etc. 



102 God Overruling Satan 



6 



Stier : " The Father's grace, -prayed for by the 
Son, defends from this ruin" (falling from 
grace); "and not only so, but the superabun- 
dance of His grace makes the experience thus 
gained of our infirmity and impotence the means 
of strengthening our faith when we are deliv- 
ered. Christ did not pray that from the sifting 
we should be spared ; but that we might not 
through perfect unbelief become chaff which 
must fall through. The fulfillment of His sup- 
plication takes place in that He can strengthen 
our faith and preserve and revive the spark 
which was ready to be extinguished, through 
that prerogative of grace which is of more avail 
before God than the demand of the accuser." — 
Words of Jesus, Vol. 7, page 177. Bengel: 
"Even though Satan sifted Peter, yet he did 
not altogether wrest from him his faith. Satan 
sought to cause an eclipse of faith in Peter; but 
the light of faith immediately shone out again 
in him after the strife [v. 24] and after the sub- 
sequent denial." — in loco. So, as Providence had 
arranged to remind Peter of Christ's warning 
(compare Luke 22:34 and 62), the "cock' 
crowed at his denial, and, then, in fulfillment 
of Christ's prayer, Peter's faith manifested itself 
in that "he went out and wept bitterly " and 



and Making Him His Agent, 103 

was, as an erring child, most tenderly forgiven. 
From this, in fulfillment of Christ's words : 
"And do thou, when once thou hast turned 
again [New Ver.] establish thy brethren." — 
Luke 22: 32. Peter's faith passed out of the 
eclipse, and lie became a much stronger Chris- 
tian than before his fall or denial. When, 
about twenty-seven years after Peter's fall, it 
became necessary for some one to write to the 
fiery, being tested Christians, "scattered" 
abroad by persecution, from his own experience 
Peter was selected to write that epistle. As 
they read his w r ords, "For a little while, if 
need be ye have been put to grief in manifold 
temptations, that the proof of your faith being 
much more precious than gold that perisheth, 
though it be proved by fire, might be found into 
praise and glory and honor at the revelation of 
Jesus Christ. ... Be sober, be watchful : your 
adversary, the devil, as a roaring lion, walketh 
about, seeking whom he may devour," I say, 
as these tempted ones read these words (1 Pet. 
1:5-8; 5:8), how exultingly they exclaimed, 
Why, to encourage us, Peter is alluding to how 
his own trial refined him, as fire does the gold, 
and to the certain victory of our faith by Christ's 
prayer for us so overruling Satan, that instead 



104- God Overrulitig Satan 

of his making us "fall from grace, 5 ' he will, as 
he did Peter, but "sift " and make us the more 
brightly reflect our blessed Savior! Little did 
Satan dream that his attempt to destroy Peter's 
faith would be so overruled that it would purify 
and strengthen it, and make him the means to 
"establish" (Luke 22:32) his brethren, by 
his personal ministry and by his epistles, until 
the Son of man shall come on "the throne of 
His glory.'' 

(b.) Job's case is a like illustration. The 
devil, as he "asked " for Peter, asked for Job. 
(Job 1: 7-12.) God granted the devil's request, 
saying : " Behold, all that he has is in thy 
power;, only upon himself put not forth thine 
hand." — Job 1; I2_. Under this divine permis- 
sion, expecting to v cause Job to fall from grace,* 
the devil darkened the life of Job by most try- 
ing afflictions. Reading from the first to near 
the latter part of the Book of Job, the reader, in 
confusion, feels to exclaim: "Why did God 
permit such fearful trials to befall His servant 
Job? " But, in the close of the trial, he reads 
that Satan, instead of causing Job to fall from 
grace, brought him to see more of his un- 



* Satan, as well as some good people, has always believed 
that God's people may "fall from grace." 



and Making Him His Agent. 105 

worthiness and nearer to God — Job 41:6: 
" Wherefore I abhor myself, and repent in dust 
and ashes" — and that "the Lord gave Job 
twice as much as he had before" (Job 42: 10-17), 
etc. What a blessed close of trials and of life 
was Job's! And as we think that Satan, thus 
sifting Job, has been overruled as a blessing 
through all time, in being made to solve the 
enigma of life and, by solving it, has thrown such 
light into the furnace of life, by which, looking 
into it, we see Jesus walking there with us, and 
see ourselves, instead of being therein destroyed, 
finally coming out without a " singe," and with 
only our earthly fetters (Dan. 3: 25, 27) burned 

off, "guarded that the proof of your 

faith, being much more precious than of gold 
that perisheth, though it is proved by fire, 
might be found into praise and glory and honor 
at the revelation of Jesus Christ" (1 Pet. 1:5-7, 
New Ver.), we exclaim rejoicingly: 

" Judge not the Lord by feeble sense, 

But trust Him for His grace ; 
Behind a frowning providence 

He hides a smiling face. 
Blind unbelief is sure to err 

And scan His work in vain ; 
God is his own interpreter, 

And he will make it plain. 



306 God Overruling Satan 



Ye fearful saints, fresh courage take ; 

The clouds ye so much dread 
Are full with grace and will break 

With blessings on your head." 

{c) Pharaoh's case is another illustration of 
how God uses Satan. As a judgment on Pha- 
raoh for his wickedness, God said: "I will 
harden his heart, and he will not let the people 
go." — Ex. 4: 21. This does not, as some have 
thought, mean that God made Pharaoh a sinner. 
Pharaoh was a very wicked man, as is seen in 
his outrages on the Jews. (Compare Ex. 1: 8- 
22; 5: 2, 4-19. The Pharaoh of chapter 5 
indorsed the one of chapter 1.) For his out- 
rages on the Jews and his determined persistency 
in wickedness, God designed the destruction of 
his hosts in the Red Sea. To get him to rush 
his hosts into the sea it was necessary to so 
" harden " his heart that he would be blinded 
to all danger. In hardening him, by permit- 
ing Satan to work miracles before him and to 
otherwise influence him, God made Satan His 
agent. Thus, there being no hope of repentance 
in Pharaoh, God used Satan in so hardening his 
heart against danger, that he rushed his army 
into destruction. This is an illustration of 2 
Thess. 2: 10, 11: — "And with all deceit of un- 



and Making Him His Agent. 107 

righteousness for them that are perishing ; be- 
cause they received not the love of the truth that 
they might be saved. And for this cause God 
sendeth them a working of error, that they 
should believe a lie : that they all might be 
judged who believed not the truth, but had 
pleasure in unrighteousness" — and 2 Thess. 2: 
10, 11, illustrates Pharaoh's case. 

By permitting Satan to pervert the Bible and 
thereby make it a snare, a delusion — judicial 
punishment to those who do not have sufficient 
regard for it to earnestly and honestly study it 
— God makes him His agent, in accomplishing 
the very opposite to that He accomplishes, 
through the Bible, in the case of those who 
love, earnestly and honestly study it. To this 
Paul alluded when he said, of the gospel, "to 
the one a savor from death unto death ; to the 
other a savor from life unto life." — 2 Cor. 2: 16. 

* As Harless remarks: "Christ Himself is 
to the one man the instrument of salvation, to 
another the instrument of condemnation — to the 
one ' the savor of life unto life,' to another 'the 
savor of death unto death ' — in one and the 

* 4< 'Ocr^ — such an odor as is emitted by death (1. e., by a 
deadly pestiferous thing, a dead body), and itself causes 
death."— Grimm's N. T. Lex. 




What Satan hates.— Prov. 22: 6, 



(108 



God Overruling Satan 109 

same testimony bringing forth as well as awak- 
ening reproof and condemnation." — Chris- 
tian Ethics, p. 376. In making the Holy 
Scriptures, through the Spirit, the means of 
salvation to those who rightly use them, and to 
the persistently disobedient, through Satan, 
making the same Scriptures judicial punishment, 
what wonderful wisdom and economy! The 
same thing is true as to afflction. We see God 
letting Satan, by disease and all kinds of suffer- 
ing, harden those who, like Pharaoh, are decided 
to never repent, that they the more blindly rush 
into destruction ; while, through the Holy Spirit, 
we see the same afflictions so sanctified that, 
with the Psalmist, we experience, "Before I 
was afflicted I went astray ; but now I observe 
thy word." (Psa. 119: 67.) Thus, while God 
uses the Spirit in making "all things work to- 
gether for good to them that are called accord 
ing to his purpose " (Rom. 8: 28), He uses 
Satan, by His permissive providence, to make 
"all things work together" to accomplish His 
righteous judgment upon the disobedient, so 
that " even the lamp [Rev. Ver.] of the wicked 
is sin." (Prov. 21: 4.) 

The Crucifixion is another illustration. For 
the world to be saved, Christ must be crucified. 



110 and Making Him His Agent, 

In Satan's instigating* the crucifiers, his inten- 
tion to destroy Christ and His kingdom was 
turned, by the Lord, into the hope of the world 
and the destruction of the kingdom of darkness. 
In imprisoning John Bunyan, Satan's attempt at 
his destruction blessed the world with ' ' Pilgrim's 
Progress." Satan attempting, through persecu- 
tion, to destroy the Church, in its early history, 
under God, so purified it and increased its num- 
bers that Tertullian, living among the early 
Christians, in triumph, said, Semen est sanguis 
Christianomm — the blood of the martyrs is the 
seed of the Church — the seed of Christians. 

While we can not always see it so, as we are 
but prattling children, on our Father's knee, 
doubtless, every move which Satan ever made, 
now makes and ever will make, has been, is and 
ever will be so overruled by the Lord, that 
out of it the very highest and widest good will 
ultimate. 

Who knows how many millions of worlds are 
inhabited which, by the fearful work which 
Satan hath wrought on our little globe, are pre- 
vented from falling? Without the fall how 

* Ata3o?,og t "in the Bible the author of evil, estranging 
mankind from God and enticing them to sin." — Grimm's N. 
T. Lex. 



God Overriding Satan 111 

could we have had our love for righteousness 
and for God, by the horror of sin, enhanced? 
Without the fall furnishing occasion for the in- 
finite manifestation of God's love, in the gift of 
His Son, how could angels and men have ever 
realized such blissful contemplation and power 
of His love ? Was it not to this the apostle 
alluded, when, in rapture, he exclaimed: 
st Unto me . . . was given to preach unto the 
Gentiles the unsearchable riches of Christ ; and 
to make all men see what is the dispensation of 
the mystery which from all ages hath been hid 
in God, who created all things ; to the intent 
that now unto the principalities and the powers 
in the heavenly places * might be known through 
the Church the manifold wisdom of God, ac- 
cording to the eternal purpose which he pur- 
posed in Christ Jesus." (Eph. 3: 8-1 1, 16; 1: 
6; Rom. 9: 23.) 

* The passage certainly means the glory of His grace re- 
vealed to both men and angels in heaven. ETrnvpavioig, 
Grimm's N. T. Lex , for this passage, defines: " Heaven it- 
self, the abode of God and angels." 'Egovciaig Grimm de- 
fines, for this passage, "a certain class of angels." So 
Robinson's N. T. Lex. and Bagster's, on both these words. 
So McKnight's, Henry's, Scott's, Adam Clarke's Com., 
Smith's Bib. Die, vol. 3, p. 2588. 



112 and Making Him His Agent. 

Without Satan effecting the fall, how could 
the poor blind girl have ever written : 

" Could we with ink the ocean fill, 

And were the sky of parchment made ; 
Were every blade of grass a quill, 

And every man a scribe by trade — - 
To write the love of God with ink 

Would drain the ocean dry ; 
Nor would the scroll contain the whole, 

Though spread from sky to sky." 

Julius Muller says : "It is not usually God's 
method to display His greatest thoughts 
ostentatiously, He rather conceals them, 
quenching their beams from bold and pre- 
sumptuous eyes, and hiding his higher works 
beneath a plain and simple form." — Christian 
Doctrine of Sin, vol. 2, p. 94. 

While there are many things God has re- 
vealed to us, concerning His overruling Satan 
and, thus, using him for the accomplishment of 
His purposes, He has left much to reveal to us 
in the "ages to come." (Eph. 2: 7.) Until 
all things are made clear by yet greater light 
than mortal eyes can bear, from those that have 
been made clear, we rest satisfied to join Julius 
Muller in saying: "Apart from us, as the 
apostle warns us (Rom. 11: 24), God may have 
secret thoughts overhand above those which He 



God Overruling Satan 113 

makes known to us ; thoughts which shall not, 
peradventure, be fully revealed until His king- 
dom is far more widely developed,* and perhaps 
not in their fullness even then." — Christian 
Doctrine of Sin, vol, 2, p, 199. 



CHAPTER VIII. 

THE FINAL TRIUMPH OF CHRIST AND THE END 
OF SATAN AND HIS KINGDOM. 

" Now thou hast avenged 

Supplanted Adam, and by vanquishing 

Temptation, hast regained lost paradise, 

And frustrated the conquest fraudulent : 

He never more henceforth will dare set foot 

In paradise to tempt; his snares are broke : 

For though the seat of earthly bliss he failed, 

A fairer paradise is founded now 

For Adam and his chosen sons, whom thou 

A Savior art come down to reinstall 

Where they shall dwell secure when time shall be 

Of tempter and temptation without fear." 

— Milton'' 's " Paradise Regained." 

1 'Jesus shall reign where'er the sun 
Doth his successive journeys run ; 
His kingdom stretch from shore to shore, 
Till moons shall wax and wane no more. 

" Blessings abound where'er he reigns, 
The prisoner leaps to break his chains ; 
The weary find eternal rest, 
And all the sons of earth are blest. 

(114) 




Christ ieliveriug from Che Captivity of Satan.— 2 Tim. 2: 26; 

Luke 4: 18. 



115) 



116 The Final Triumph of Christ 

"Lei every creature rise, and bring 
Peculiar honors to our King ; 
Angels descend with songs again, 
And earth repeat the loud amen." 

— Isaac Watts. 

i. Though human poetry, this bright picture 
is more than fully true ; for "we have the word 
of prophecy more sure; whereby we do well 
that we take heed, as unto a lamp shining in a 
dark place until the day dawn." — 2 Pet. i: 19. 
" He shall have dominion also from sea to sea, 
and from* the river unto the ends of the earth. " 
(Psa. 72: 8 ; read the whole Psalm) "To this 
end was the Son of God manifested, that he 
might destroy the works of the devil." (1 John 
3; 8.) "Now is the judgment of this world: 
now shall the prince of this world be cast out." 
(John 12: 31; 16: 11; v5v, rendered "now," 
is here used in the sense of "forthwith." — 
(Grimm's N. T. Lex.) This is prophetic, put- 
ting the future, because of its certainty, as 
present. 

Jesus, by His satisfaction of the violated law 
of God, which violation, without the satisfac- 
tion, prevented God from blessing the world, 

* In the original much of the Old Testament is poetry, and 
the finest poetry. 



and the End of Satan and His Kingdom. 117 

in casting out Satan and in removing, for all 
who believe on Jesus (John 3: 15, 16; 5: 24; 
6: 47; Acts 16: 30, 31 , Rom. 4: 5 ; 5: 1 ; 3:26), 
every trace of the curse, destroys "the works 
of the devil." 

This destruction is effected in removing Sa- 
tan and his angels from the earth and in remov- 
ing the effects of the fall. "And I saw an 
angel coming down out of heaven having the 
key of the abyss and a great chain in his hand. 
And he laid hold on the dragon, the old serpent, 
which is the devil and Satan, and bound him a 
thousand years, and cast him into the abyss,* 
and shut it up and set a seal over him, that he 
should deceive the nations no more, until the 
thousand years should be finished: after this he 
must be loosed a little season. M (Rev. 20: 1-3.) 

Satan being shut up, voters, law-making 
bodies and rulers being no longer misled by 
him, and God's terrible judgments having 
broken (Rev. chapter 6 to chapter 20) the pow- 

* "AflvGoov is the word, in the Common Version, in Luke 
8:31, rendered "deep," a very misleading rendering, as it 
conveys the idea of the sea; whereas, in the sea was where 
these demons desired to go, as manifest in their entering the 
swine and through them into the sea. It is not hell, but a 
place of punishment, till the final sentence — probably one de- 
partment of hades. 




m r3 



(118) 



The End of Satan and His Kingdom. 119 

ers of wickedness on earth, such as the rum, 
wine and beer traffic ; the Arab African slave 
trade ; the organized licentious and female se- 
ducing powers ; great and corrupt political par- 
ties and nations, etc.; the soil and the climate 
restored to their primeval (Psa. 72: 16; 67: 5 ; 
Ezek. 34: 25-31 ; Isa. 4: 2 to end of chapter; 
29: 17 ; 32: 15 ; 65: 21 ; Zech. 8: 12 ; Mai. 3: 1 1) 
condition, we shall, to a great extent, have Sa- 
tan and his works destroyed. A comparison of 
these Scriptures, here in parenthesis referred to, 
clearly teaches that with Satan's dominion ended, 
in the language of two of them, then shall " the 
wilderness become a fruitful field, and the fruit- 
ful field become a forest": "I will cause the 
shower to come down in its season ; there shall 
be showers of blessing. And the tree of the 
field shall yield its fruit, and the earth shall 
yield her increase." Though especially intended 
for Palestine,* these Scriptures are intended to 
include the whole earth. 

With Eden restored and the highest state of 
scientific cultivation of the soil, the earth giv- 
ing up her countless secret treasures, hidden 

* Now, that Christ's coming is near, and the Jews are be- 
ing restored to Palestine, travelers report that the season s 
there are being strangely restored. 



120 The Final Triumph of Christ. 

from a sinful world until the blessed day, and 
all business conducted upon the most scientific 
principles, Texas is capable of sustaining, most 
comfortably and happily, more than earth's liv- 
ing population, while the United States could 
probably thus sustain more than the number 
who have ever lived on the earth. But, as ma- 
terial prosperity increases the prodigality of the 
prodigal, so the Edenic condition would insure 
such material prosperity as to lead to such idol- 
atry of the material, and consequent moral and 
spiritual degradation, as to make this earth much 
more like hell than it is. 

Sir James Thornhill, a famous painter, many 
years ago, was employed to ornament the roof 
of St. Paul's Church, in London. On a very 
high scaffold he was just giving his beautiful 
work the finishing touches. Entranced with 
the beauty of his work and forgetting his dan- 
ger, to better view it, he was stepping back 
from it, when one of his assistants happened to 
cast his eye on him. Seeing that another step 
would dash his life out on the pavement below, 
and seeing it would not do to speak to him, he 
dashed the brush over the beautiful picture, 
spoiling many weeks' labor. Springing for- 
ward in astonishment v and wrath, Sir James de- 




Satan doesn't live here. 



(121) 



122 The Final Triumph of Christ 

manded, "Why this outrage?" to which his 
faithful assistant answered, "Look down the 
dizzy heights below us and see where, in one 
moment more, you would have been dashed 
had I not done so ;" on which he grasped his as- 
sistant's hand, threw his arm around him and 
wept with gratitude. So our God, in great 
love, pity and solicitude, has used Satan to blot 
out Edenic beauty, loveliness, comfort and hap- 
piness of this world until "the prince of this 
world" is "cast out." As Sir James Thorn- 
hill, without the spoiling of the picture, would 
have perished, so, even the cross could not 
have saved men from the dizzy height of this 
world's Edenic prosperity (as it is, most men 
are so captivated by the world that they are not 
drawn to the Savior), had not God rendered it 
1 ' a wilderness of woe." In eternity, when God, 
from the dizzy heights of heaven, shall point us 
to the hell below, and say. Look where you 
would have been had I left the earth in its pri- 
meval glory, we will fall at his feet, embrace and 
thank Him for the afflictions of earth as much 
or more than for what, in our blindness, are 
thought only its blessings. 

In the Apocalypse (in our version called 
" Revelation "), a day is used for a year. With 



a?id the End of Satan and His Kingdom. 123 

this, multiplying the one thousand, of Rev. 20: 
2, by the number of days in a year, we have 
an Edenic reign of righteousness of three hun- 
dred and sixty-five thousand years for this poor 
earth, in which Christ and His people reign to- 
gether. Here is the inheritance of M the earth" 
for "the meek" (Matt. 5: 5), and the heirship 
and the u joint " heirship of Rom. 8: 17.* 
Though poor as Lazarus, and singing, 

" Not a foot of land do I possess, 
Nor cottage by the sea," 

dear reader, if a child of God, in destroying 
"the works of the devil," praise God, Jesus has 
made you the child of the King — incomparably 
richer than the richest poor lost one on earth. 

Well do I remember when, with the under- 
standing that this earth would continue about 
seven thousand years and then be "burned 
up," with great perplexity, I said: " Why did 
God make the world to continue only a short 
time, that time being reigned over by Satan, to 
be burned up?" But, in view of the "sure 
word of prophecy," that Christ's coming is 

* Many, thoughtlessly reading of this heirship, imagine 
it is heaven. Why, dear Christian, Jesus never inherited 
heaven — it was always His. Consequently, heaven can not 
be our joint heirship. 



124 The Final Triumph of Christ 

near, which will "cast out the" usurping 
*' prince of this world," followed by the three 
hundred and sixty-five thousand years of the 
reign of righteousness and of " peace on earth 
and goodwill unto men," what consolation and 
encouragement for all who, against sin and 
crime, are "battling for the Lord " While 
other causes and enterprises may fail and other 
kingdoms crumble into dust, the Christian 
cause is as certain of final victory and His 
kingdom to be an "everlasting kingdom" as is 
the very throne of the Omnipotent. 

' l Behold, the mountain of the Lord 
In latter days shall rise 
Above the mountains and the hills, 
And draw the wondering eyes." 

" The beam that shines on Zion's hill 
Shall lighten every land ; 
The King who reigns in Zion's towers 
Shall all the world command. 

"No strife shall vex Messiah's reign, 
Or mar the peaceful years ; 
To ploughshares soon they beat their swords, 
To pruning-hooks their spears. 

" No longer hosts encountering hosts, 
Their millions slain deplore ; 
They hang the trumpet in the hall, 
And study war no more." 



and the End of Satan and His Kingdom. 125 

2. Though the Christian, to keep Satan from rul- 
ing him, is kept in continuous warfare, and though 
sometimes, for a moment, defeated, yet, by the 
gmce of Jesus, he now has victoiy over Satan and 
his demons. 

"I will appear unto thee, delivering thee 
from the people and from the Gentiles, . . . 
to open their eyes that they may turn from 
darkness to light, and from the power of Satan 
[rijc i$oo(TiaC rd'j oaxava — the power, author- 
ity and government of Satan. See Grimm's, 
Cremer's — all Lexs.] unto God." (Acts 26: 
18. "Being made free from sin, ye become 
the servants of righteousness." (Rom. 6: 18.) 
"With freedom did Christ set us free." (Gal. 
5: 1.) "Giving thanks unto the Father, who 
made us meet to be partakers of the inheritance 
of the saints of light; who delivered us out of 
the power of darkness [iz rf^ it;ouaiaz too gxozo'j^ 
— out of the power, authority and government 
of darkness. — See the Lexs.] and translated us 
into the kingdom of the Son of his love. " (Col. 
1: 12,13.) By God's unmerited favor ("grace") 
translated from Satan's kingdom into " the 
kingdom of the Son of his love," we are, by 
the same "grace" "guarded, through faith, unto 
salvation, ready to be revealed in the last day." 



126 The Final Triumph of Christ 

(i Pet. i: 5.) (Ppoupoufievoix;, spelled in En- 
glish, phrouroumenous, Grimm's Lexicon defines : 
"To guard, protect by a military guard, either 
in order to prevent hostile invasion, or to keep 
inhabitants of a besieged city from flight . . . 
metaphorically, to protect by guarding. " — See 
the other Lexicons, by which it is also clear that, 
in rendering it " guarded," the Revised Version 
is correct. In answer, then, to the question, 
"How is a poor and weak Christian to with- 
stand the continuous assaults of Satan and his 
demons?" we are "guarded" by legions of 
angels, and by the Holy Spirit strengthening 
and preserving us inwardly and outwardly — 
"guarded"! (See 2 Kings 6:. 16, 17; Matt. 18: 
10; Heb. 1: 14; 12: 22; Matt. 4: 11. By read- 
ing these references the reader will get a rich 
feast on angelic ministries.) The guarding of 
God's saints makes it so far beyond the possi- 
bility of one of them ever being overthrown 
and lost that Paul rapturously exclaims : "Who 
shall separate us from the love of Christ ? Shall 
tribulation, or anguish, or persecution, or 
famine, or nakedness, or peril, or sword ? . . . 
Nay, in all these things we are more than con- 
querors through him that loved us. For I am 
persuaded that neither death, nor life, nor 



and the End of Satan and His Kingdom. 127 

angels, nor principalities, nor things present, 
nor things to come, nor powers, nor height, 
nor depth, nor any other creature, shall be able 
to separate* us from the love of God, which is 
in [that is, saves us only through Christ] 
Christ Jesus our Lord." (Rom. 8: 35—39.) 

*The reply is often made to all this : " Yes, but we can 
separate ourselves from God and thus fall from grace." 
But, if the reader will carefully reread the passage, he will 
see that, by mentioning all the trials and temptations (for 
only thus, if at all, could we be led to do so), that is just what 
Paul says will not be done. Who would imagine that Paul 
would make such effort to prove what all know true — that 
" God will not let us be separated while faithful!'" We 
need promises for our weaknesses ; not because of our 
strength, as the " falling from grace " discouragement and un- 
certain gospel (?) would have it. Beauti r ul and sweet is the 
comment on this passage. Tholuck, here, quotes from Theo~ 
doret, a Christian writer of the early part of the fifth century : 
" Having weighed all nature in the scale with love towards 
God, and having with the things that are seen, connected 
things known only by the intellect, angels and principalities 
and powers, and with present blessings, those that are ex- 
pected in the future, yes, and even the punishments which are 
threatened, and in addition to these, eternal life and e ernal 
death ; and having perceived this part to be as yet defective, 
he seeks something else to add, and not finding it, fabricates, 
with a word, another creation, equally great and manifold, 
and not even thus does he see all these things equaling the love 
of God" — i. e.j able to lead from Christ's love. 



J 28 77/* Final Triumph of Christ 

3. While preserving us, all disease and afflic- 
tions are, by grace, made only chastisements — 
bringing the Christian nearer to God. 

To the persistently impenitent all suffering is 
a "consuming fire" (Heb. 12: 29); to the 
Christian all suffering is a refining fire. (1 Pet. 
1: 7.) To the former "all things work to- 
gether" for pouring justice on him ; to the latter 
"all things work together for good " — mercy 
and love, even in the severest suffering. (Rom. 
8: 28; Heb. 12: 5-1 1. The reader please here 
prayerfully read Chapter VII., especially "(#)" 
and "(£)" of that chapter, as therein this is ex- 
plained.) 

5. After all chastisements are over, the Christian 
will rejoice in the complete salvation and the com- 
plete victory over all foes. In consideration of 
the Christian being beyond the possibility of 
ever being lost, the Scriptures speak of him as 
now having everlasting life — as being now 
saved. "Verily, verily, I say unto you, He 
that .... believeth on me hath ever- 
lasting life .... and shall not come 
into contemnation." (John 5: 24.) "Verily, 
verily, I say unto you, He that believeth on me 
hath everlasting life." (John 6: 47.) Hence, 
Acts 2: 47, as rightly rendered, in the Bible 



and the End of Satan and His Kingdom. 129 

Union Version, reads: "The Lord added to 
the church daily those who are saved. "* 

Inasmuch as our present salvation is the re- 
generation of only the soul, and the body is not 
delivered from Satan, except by the indirect 
work of the soul, in controlling it (see Rom. 
8: 13, 23; 1 Cor. 9: 2j\ Rom. 13: 14; Gal. 5: 17, 
24), when the body is regenerated, i. e., when 
we are raised with the completely redeemed or 
resurrection body, we have the completion of 
our salvation — not of the soul, but in destroy- 
ing Satan's last hold, "the redemption of our 
bodies." (Rom. 8: 23; 1 Cor. 15: 26, 57; Phil. 
3: 21.) Notwithstanding that the soul being 
"saved" forever is the pledge of the salvation 

* In rendering it " those that were being saved, " the En- 
glish revisers, of the Revised Version, meant " the saved," 
but rendered it a participle, to mean, were being saved as 
each one was saved — history of grace then saving. Agree- 
ing in the meaning, but to remove all possible obscurity, the 
American reviser wanted it rendered "those that were saved. " 
Adam Clarke comments: " Those who were saved . . . 
in opposition to those who were lost" — in. I Hackett : 
"Already secured their salvation " — in. I. Bloomfield : "If 
we keep close to the proprietas linguce .... we can 
not translate otherwise than ' the saved,' those who were 
saved, as the expression is rendered by Doddridge and Mr. 
Wesley, which is supported by the authority of the Pesch. 
Syr. Ver." — in. I. On rovg c 5 .uevovg being rendered " the 
saved," see Winer's N. T. G. ., p. 353. 



130 The Final Triumph of Christ 

of the body, such is the relation of soul and 
body to the person whom they constitute that 
the " redemption of the body" is also called 
''salvation." (Rom 8:23; 13: 11; Heb. 1: 14) 

When we shall have received our resurrec- 
tion bodies, in the completest sense we will re- 
alize that the last vestige of Satan's work has 
been destroyed from our natures. With the 
new earth, with the bodies that are subject to 
neither suffering nor death, and with our re- 
union with those whom the destroyer has in 
death cut down and separated from us, we 
will be the fulfillment of the blessed promise: 
" And I heard a great voice out of the throne 
saying, Behold, the tabernacle of God is with 
men, and he shall dwell with them, and they 
shall be his people, and God himself shall 
be with them, and be their God: and he shall 
wipe away every tear from their eyes; and 
death shall be no more ; neither shall thers be 
any mourning, nor crying, nor pain any more : 
the first things are passed away. And he that 
sitteth on the throne said, Behold, I make all 
things new." (Rev. 21: 3-5.) 

6. The final doom of Satan, his angels and all 
persistently impenitent. 

In 2 Pet. 2: 4,. andjude 6, we learn that when 
God cast Satan and his angels into this earth 



and the End of Satan and His Kingdom. 131 

He did not intend it as their final place. That 
their final doom has not yet come the demons 
recognized, when they said to Jesus, "Art thou 
come hither to torment us before the time?" 
(Matt. 8: 29.) At the final close of the curse 
we read Satan's and his demons' sentence, and 
that of all wicked men and women : " Depart, 
ye cursed, into everlasting fire prepared for the 
devil and his angels." (Matt. 25: 41,) "This 
is the second death, even the lake of fire. And 
if any one was not found written in the book of 
life, he was cast into the lake of fire." (Rev. 
20: 14, 15.) Satan sinning without any one to 
tempt him there w r as no Savior for him. An 
offered Savior is such a blessing that His rejec- 
tion being as great a sin as sinning without 
temptation, and there being but two final states 
possible, viz.: imprisonment and liberty, doom 
and bliss, glory and shame, pain and happiness, 
unbelievers or Christ rejecters have the same 
place of punishment as have Satan and his angels. 
The only kingdom to which Satan, his angels 
and unbelievers aspire being lawlessness — rebel- 
lion against God and moral chaos — to the regions 
of endless darkness and doom, where no ray of 
heaven or the cross ever penetrates, to disturb, 
He consigns them. Like stars which should 



132 The Final Triumph of Christ 

pass beyond their centripetal force, to wander 
forever, so are all the wicked — Satan, his angels 
and all men and women who pass into such 
hardness of heart and unbelief as to be beyond 
the influence of the cross of Christ — " wander- 
ing stars for whom the blackness of darkness 
hath been reserved forever. " (Jude 13.) The 
wicked, by the centrifugal force of their charac- 
ter — Satan, his demons and Christ rejecters— 
"shall be cast forth into the outer darkness: 
there shall be the weeping and gnashing of 
teeth." (Matt. 8: 12; 22: 13.) Having made 
their lives, like the lives of Satan and his an- 
gels, persistently disobedient, and, in the light 
of their mission, unprofitable, they can but be 
driven by their antipathy to God where they 
can never enjoy the light of His beneficent pres 
ence: "Cast ye the unprofitable servant into 
outer darkness : there shall be the weeping and 
gnashing of teeth." (Matt. 25: 30.) "The 
soul that sinneth it shall die." (Ezek. 18: 4.) 
"For the wages of sin is death." (Rom. 6: 23.) 
"The wicked shall be turned into hell,* and 
all the nations that forget God." (Psa. 9: 17.) 

* The absurdity of the Universalist evasion, in saying hell 
is the grave, is manifest in that, if this were so no more is 
threatened the wicked than" is the lot of the righteous. 



and the End of Satan and His Kingdom. 133 

"And whosoever was not found written in the 
book of life was cast into the lake of fire." (Rev. 
20: 15.) " But the fearful, and unbelieving, and 
murderers, and whoremongers, and sorcerers, and 
idolaters, shall have their part in the lake which 
burneth with fire and brimstone: which is the 
second death." (Rev. 21:8.) "And these shall 
go away into everlasting punishment." (Matt. 
25: 46.) "And the smoke of their torment as 
cendeth up forever and ever : and they have no 
rest day nor night. " (Rev. 14: 11.) The wicked 
preferring error to truth, " Upon the wicked he 
shall rain snares, fire and brimstone ; this shall 
be the portion of their cup." (Psa. 11:6) 

Some people cry out against hell, as being 
" unreasonable." But, whether we can see the 
reason or not for "hell," God, sounding the 
depths of reason, has made hell, and He never 
does anything conflicting with the highest 
reason. Hell is to God's government what 
earthly prisons are to earthly governments. 
Why, in the latter case, should the lawless be 
punished and in the former go unpunished? 
Why should human government, by imprison- 
ment, punish the rebellious, and divine govern- 
ment treat the law-abiding and the rebellious 
alike? Why should human government dis 



134 The Final Triumph of Christ \ 

courage lawlessness by punishing the lawless, 
and God's government encourage lawlessness 
by taking the righteous and the wicked to 
heaven ? 

The Scripture doctrine of eternal punishment 
is not eternal punishment for only what Satan, 
his angels and wicked men have done, but, 
eternal punishment for their hardness of heart, 
placing them beyond the reach of a righteous 
thought, 'feeling or purpose — for what they will 
continue forever to be and do — eternal sinners, 
consequently eternal hell. Jesus will say: 
"Depart from me, ye that work [not only 
have been wicked, but are now workers of iniq- 
uity — present tense] iniquity." (Matt. 7: 23.) 
As rendered in the Revised Verson, on the 
weight of MSS. authority, " guilty of an eternal 
sin." (Mark 3: 29.) As every Greek scholar 
knows, rightly rendered in the Revised Version: 
4 'He that is unrighteous, let him do unright- 
eousness still ; and he that is filthy, let him be 
made filthy still." (Rev. 22: 11.) Devils and 
sinners being hopelessly beyond the reach of 
righteous thoughts, feelings and purposes, to 
gether banished from the presence of Him 
whom they take delight in shunning and dis- 
obeying, banished so far from light and glory 



and the End of Satan and His Kingdom. 135 

into u outer darkness" where they are left to 
forever aggravate, vex and prey on each other, 
in the kingdom whose only character is moral 
chaos and darkness — so far from God, from 
order, from light and glory as to never be dis- 
turbed in their darkness, chaos, preying on each 
other and in their "weeping and gnashing of 
teeth," by any of the light and restraint of God, 
His people, or their principles, and, where they 
can no more disturb the good, or God's king- 
dom. "There the wicked cease from troub- 
ling." (Job. 3: 17.) Looking into that far off 
''kingdom" of moral and spiritual darkness 
and chaos, as God from "the great white 
throne" has thrown a flash of light over it and 
given us a heavenly and far-reaching vision, 
what an awful and horrible sight we there see : 
"Without are the dogs [Universalism has all 
within], and the sorcerers, and the fornicators, 
and the murderers, arid the idolaters, and every 
one that loveth and maketh a lie." (Rev. 22: 
15.) Here, again, you see the wicked not in hell 
for only what they have done, but for what they 
are, by their own unbelief and hardness, bound 
to — " loveth and maketh a lie." Why, my dear 
reader, as the highest reason and justice de- 
mand that earthly governments have their places 



136 The Final Triumph of Christ. 

of punishment/ so the highest reason and jus- 
tice demand a hell for those who by character, 
habit and life are unfit for the kingdon of order 
and of light. Here is the eternal destruction of 
Satan, his angels and all human souls who have 
lived and died in defiance of the kingdom of 
light and order. 

1 * There is a death whose pang 
Outlasts this fleeting breath ; 
O what eternal horrors hang 
Around the second death." 

As earthly prisons create respect for author- 
ity, fear of disobedience, and, thus, necessary 
support to gov eminent y so, by its influence on all 
finite intelligences, likely on millions of worlds 
of which we know not, the doom of the devil, 
his angels and all wicked men and women not 
only leaves them where they can never darken 
the kingdom of light or trouble the good, but, 
by its example, it creates, among all created in- 
telligences, higher regard for the authority of 
the divine government and greater horror for 
disobedience, and thus supports the eternal 
kingdom. 




On the road to where Satan can never enter. — Heb. 11: 13, 14; 

Rev. 21:4. (137) 



CONCLUSION. 

Dear reader, together we have gone in our 
study, following Satan and his angels from 
heaven where they are cast into this earth ; 
studying their nature; examining their works 
with horror ; and seeing the final destruction of 
their works and their doom ; and of all who 
continue in the Satanic kingdom. Now, as we 
part, to meet, may be, no more on earth, suffer 
one who loves you to implore you to "prepare 
to meet thy God." Not your goodness nor 
church-membership can save you. Jesus says. 
" Except a man be born again, he can not see 
the kingdom of God;" (John 3: 3.) The sweetest 
message that ever fell on mortal ear is : "God 
so loved the world that he gave his only begot- 
ten Son that whosoever believeth in him should 
not perish, but have everlasting life." (John 3 : 
17.) Will you receive it? Not to gratify curi- 
osity did I write this book; but that many 
thousands of dying men and women, reading it, 
might see themselves v without Jesus hopelessly 

f 138 ^ 



Conclusion. 139 

in Satan's kingdom. " The blood of Jesus 
Christ his Son cleanses us from all sin." (i 
John i: 7.) " Believe on the Lord Jesus Christ, 
and thou shalt be saved." (Acts 16: 31.) Not 
to science, logic, philosophy, creeds, churches 
or ceremonies, however true they may be, and 
when in their place however useful, but to 
Himself Jesus invites your weary soul for rest: 
" Come unto me, all ye that labor and are heavy 
laden, and I will give you rest. " (Matt. 1 1: 28.) 
With a full surrender of soul to Him and trust 
in His blood — His merits — while on your seat, 
look to Him and you live forever ! Dear reader, in 
pity, love and mercy God pleads with you now : 
"As I live, saith the Lord God, I have no 
pleasure in the death of the wicked; but that 
he turn from his way and live : turn ye, turn ye 
from your evil ways, for why will ye die?" 
(Ezek. 33: 11,) What shall the answer be? 



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